scriptures of the faith once delivered

35
15 February 2011 \pub SCRIPTURES of the FAITH ONCE DELIVERED  A lawful and faithful translation CONTAINING THE LAW OF MOSHEH, THE PROPHETS, THE  WRITINGS  AND THE MEMOIRES AND EPISTLES AND REVELATION OF MESSIAH'S APOSTLES TRANSLAT ED FROM THE ORIGINAL LANGUAGES ©2010 Garth Grenache

Upload: garth-grenache

Post on 09-Apr-2018

219 views

Category:

Documents


0 download

TRANSCRIPT

Page 1: Scriptures Of The Faith Once Delivered

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 135

15 February 2011

pub

SCRIPTURES

of the

FAITH ONCE DELIVERED

A lawful and faithful translation

CONTAINING

THE LAW OF MOSHEH THE PROPHETS THE WRITINGS

AND

THE MEMOIRES AND EPISTLES AND REVELATION OFMESSIAHS APOSTLES

TRANSLATED FROM THE ORIGINAL LANGUAGES

copy2010 Garth Grenache

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 235

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 335

3 15 February 2011

pref

Preface

Peace and light to those who readThe ancient Scriptures of the Bible are the most authentic source for knowing

the faith once-for-all delivered to the saints (Jude 3) They contain the message of יהוה ʔɛlōhı m the word of the Mighty One through which people from all nations of mankind can be spared from the judgment which is to come with which theMighty One is about to reward this earth Through this original faith which wasonce delivered to the saints (Jude 3) we can become members of Yahwas eternalkingdom

Why is the Bible difficult to translate

The Scriptures of the Bible are foreign to us in at least three ways1They were written in completely different languages to English2They were written through set-apart people whose Way of life was completely

different to that of the highly perverted culture we now live in (Revelation 183)3They were inspired by a most perfect and set-apart Mighty One (2Timothy

316) but for two millenia have been in the hands of fallible menSometimes because of these things the message of the Scripture becomes

diluted as it is translated to make it more acceptable to English to Western mindsor to the traditions of fallible men

Sources for inaccurate translation

Sometimes translations follow the legacy of their preferred older translationsrather than translating words phrases and passages afresh

Sometimes translations are performed with the agreement of amultidenominational committee in order to avoid sectarian bias The downside of this is that the radical meaning of certain passages is unlikely to be acceptable toa multidenominational committee and therefore the translation will be translatedin a way which is palatable to the majority nullifying the truth which Yahwa gaveto His set-apart people

It is sometimes claimed by certain religious authorities that a particularmanuscript or text (eg the Masoretic Text the Textus Receptus the Peshitta or

even the King James Version) has the original text preserved without changeSome translations seem to accept a text type on this basis or because it ispopular rather than on the findings of scholarly textual analysis

Translation philosophy

The aim of this translator is to use a reconstructed original text based on thebest manuscript evidence available to produce a fresh and essentially literal(word-for-word) translation of the ancient Scriptures into English which revealsthe message originally inspired by Yahwa which is the meaning originallyintended by those who first wrote it

Where I succeed praise be to Yahwa Where I fail may Yahwa protect His

message

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 435

415 February 2011

Translation style

In the opinion of this translator the goal is to best capture the original meaningand to this end the translation may often compromise English grammarPunctuation and capitalisation are not features of the original manuscripts let thereader discern that these are the work of the translator

To use gender inclusive language and to suit this translation to the palate of Western culture are apart from the aim of this translation It should be kept inmind that in the source languages the masculine plural form of many words suchas brothers and sons may refer to a mixed group including females as well asmales

Treatment of names

Words taken to be proper nouns are capitalised such as names of places andpersons and titles Representations of the Tiberian Hebrew or Greek spelling

pronunciation are used in preference to traditional English spellingThe letters of the divine Name correspond to YHWH and are left as יהוה Thepronunciation of this Name is highly debated The translators current guess isthat it is derived from a Simple (Qal) Stative Imperfective verb form of root HW-which verb form would have been pronounced yahwayu meaning he is The lastsyllable may have been removed from yahwayu to form the Name Yahwa Thiswould avoid forms of inapproriate meaning caused by inflection of the name (A nominative case Yahwayu would have been inflected as Yahwaya in the

Accusative case which would have been identical in pronunciation to asubjunctive verb yahwaya which has the inappropriate meaning He would be)

ʔɛlōhı m is the plural of a common noun used to refer to mighty ones whether

human or (supposedly) divine It is also used as a majestic plural to refer to asingular supreme being reckoned to be qualitatively great (though quantitatively just one being) by those who worship that supreme being ʔɛlōhı m is thus used asa title for יהוה by His worshipers but ʔɛlōhı m was also used by those whoworshiped false gods as a title for individual deities they worshiped For exampleDaumlg o n is called ʔɛlōhı m in Judges 1623 and Baʕal is called ʔɛlōhı m in 1Ki 1825The Hebrew word is typically transliterated as ʔɛlōhı m

ʔadōnauml y is a title related to ʔaumldō n lordmasterruler and is used exclusively forיהוה This Hebrew word is transliterated

The presenceabsence of the definite article before such words will be reflectedin the translation by the presenceabsence of the

The translator has noticed that the occurrence of Greek κυριος kurios (lordmaster) without the article often corresponds to the divine Name יהוה Thereforeיהוה has often been supplied in place of κυριος in the Greek New Testament wherethe translator reckoned that יהוה was implied

Other names are generally written with a transliteration of the Tiberian formsfound in the Masoretic text with the following exceptions

If there are variants of a particular name the variant that was most popular inthe 1st century CE is chosen for transliteration and is used consistently Forexample ישוע is chosen rather than pre-exilic יהושע as it is ישוע that is transliteratedconsistently in the Greek and Aramaic Old and New Testaments It is the short

form that underlies the pronunciation that the 1st century believers usedIf there is good evidence that a name was vocalised differently in the 1stcentury than in the Tiberian tradition and the 1st century vowels accord better

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 535

5 15 February 2011

with the original phonemes of the name the transliteration is modified to reflectthose more original vowels For example Yešu ʕ rather than Tiberian YešuaʕMaryauml m rather than Tiberian Miryauml m

Contrary to the Tiberian pointing Greek transcriptions often indicate the

quality of reduced vowels even after gutterals This translation does likewise butmarks the reduced vowel with a breve a ɔ ɛ ə denoting a reduced vowel of dubious quality

Greek transcriptions found in the LXX and Hexapla only sometimes mark vowelswhere the Tiberian system marks anaptyctic vowels (such as the second vowel inʕedɛn) and patach furtivum Anciently these did not exist but came into being inorder to pronounce the words more easily When the Greek transcriptions suggestthe pronunciation of such vowels this translation includes them but marks themwith the ultra-short vowel marker eg ɛ to indicate that they are not to bepronounced as full vowels

Generally and otherwise i e ɛ a ɔ o and u correspond to the qualitativedistinctions marked by the Tiberian vowel points Albeit a pronunciation slightlymodified from the Tiberian pronunciation is suggested to be more authentic to thetime of the 1st century CE

Long qɔmɛs (transliterated distinctly as auml) as an open central auml (as in Proto-Semitic)

The e (sere ) midway between auml and i (hı rɛq)The o (holɛm) midway between auml and u (qibbusšurɛq)The ɛ (səg ōl) as a neutral central vowel midway between e and oThe a (patah) midway between ɛ and auml andThe ɔ (short qɔmɛs) midway between o (Sephardi pronunciation of short qɔmɛs)

and u (which Babylonian pointing has instead of short qɔmɛs)Long vowels are not marked in the Tiberian system but are marked in thistransliteration with macrons ı e ɛ auml o u Stressed vowels are marked with anaccent underneath as in Yešu ʕ

Special notation

Words used in the translation which do not literally translate words in the sourcetext are [within square brackets]

The English word you is of ambiguous number but in the source languages it isnot so Hence this translation uses you(s) and you(pl) to distinguish betweensingular and plural

Footnotes relate to the determination of the text its translation or itsinterpretationParts thought not to originally belong to the text if retained for completeness

will be enclosed within [[double square brackets]]

Textual basis

Attention has been given to the Biblia Hebraica Stuttgartensia (BHS) footnotesto attempt to best represent the original text for the Old Testament

Likewise for the New Testament the Greek New Testament (GNT) text producedby NAUBS is generally used To understand the original text is the mutual goal of both the translator and the reader On account of this it is highly recommended

that this work be used in conjunction with the BHS and the GNT

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 635

615 February 2011

Verse numbering divisions and order of books

The system for dividing ordering and naming the books of the Hebrew OldTestament text differs from that commonly used in English Bibles The Englishtradition is used to make it easy to refer to

Likewise early Greek manuscripts preserve various different orderings of theNew Testament books than that which is found in most modern translations The

Apostles general epistles are typically found before Pauls epistles to peoples andPauls epistles to individuals are placed last just before the Revelation As the numbering of chapters and verses is a relatively modern and pragmatic

thing this translator has used the convention common in English Bibles for easyreference not implying that passages or verses are necessarily correctly dividedthereby

Important note

test everything hold fast what is good (1Thess 521)Man makes no perfect translation To test and prove -and even to properlyunderstand- many of the claims of this translation it is expected that readers willneed to refer to the BHS and GNT to dictionaries and concordances even as thetranslator has done

The translator encourages all readers to become life-long learners of the Ancient Scriptures even as he is

A work in progress

English will change and new manuscript evidence may appear I expect to beconstantly revising and correcting this translation as required as long as I live If

you have evidence to suggest that I have mistranslated anything please show it tome garthgrenachehotmailcom

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 735

7 15 February 2011

intro

Introduction

Published in 2010 this version of the Bible in the English language wastranslated from manuscripts of the Hebrew Scriptures and the Greek NewTestament

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 835

815 February 2011

Table of Contents

GenesisDeuteronomy

9 33

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 935

9 15 February 2011 Genesis 1

1In (what is)first1 ʔɛlōhı m2 hascreated the skies3 and the land 2

and the land has been4 a disarray andan empty(thing) and darkness [was]over [the] faces of [the] deep and the

Spirit5 of ʔɛlōhı m [was] hovering overthe faces of the waters6 3 and then7

ʔɛlōhı m said Let8 light9 become andthen light became 4 And then ʔɛlōhı m

1 On (what is)first The definite article (the) is not used with this Hebrew word here orusually (eg Lev 212 Deut 3321 Is 4610) This word refers to what is first and needsno definite article 2 On ʔɛlōhı m This plural form is used as the plural of a commonnoun which refers to a mighty one whether human or (supposedly) divine The pluralform is also used as a majestic plural to refer to a singular supreme being reckoned to bequalitatively great (though quantitatively just one being) by those who worship thatsupreme being ʔɛlōhı m is thus used as a title for יהוה by His worshipers but ʔɛlōhı m wasalso used by those who worshiped false gods as a title for individual deities theyworshiped For example Daumlg ō n is called ʔɛlōhı m in Judges 1623 and Baʕal is calledʔɛlōhı m in 1Ki 1825 This usage demonstrates that it is not on account of a (post-apostolic) trinity concept that a majestic plural is used as a title for the Creator See1Corinthians 86 3 On the skies The secondary meanings for English heaven arebeyond the semantic realm of the Hebrew word for skies שמים This Hebrew word has thesimple meaning of sky in the broadest sense the skies and the land encompass theUniverse The same word skies is to refer to the realm of the celestial beings or of thestars or of the clouds or of the birds even hanging from a tree is said to be between theskies and the land (2Sam 189) שמים always occurs in a form identical to the Hebrew

dual form but is not dual in meaning Hence in Greek translation it becomes eithersingular ουρανος or plural ουρανοι This translation uses skies for שמים to refer non-specifically to all the space above the land or any region thereof 4 On the land hasbeenThe Hebrew text does not imply became as some translations render itThroughout this narrative and the many other narrative sequences of the HebrewScriptures sequential events are specially marked with the consecutive preterite form of the verb For example the first word of the next verse is ויאמר a consecutive preteritewhich marks that and he said is a sequential event in the narrative The lands beingchaotic is not so marked Therefore it is not the goal of this text to teach that the landbecame disordered after it was created Rather this verse implies that the world isfundamentally a chaotic mess without ʔɛlōhı ms commandments to bring order to it This verse does not describe events but rather sets the scene for the events that follow Watchwhat order is brought out of disorder as world arranges itself in response to the Masterscommandments 5 On and the Spirit If this work were authored in English it wouldprobably read but here Hebrew does not often use a but word when adding sentencestogether Throughout this translation the reader may judge from the context of an andwhether or not a statement contrasts with the previous one 6 On faces of the watersThe Hebrew word for waterwaters like that for skyskies is locked in dual form Toexpect it to change form to represent singular dual or plural meanings is not reasonableSimilarly faces is locked in plural form 7 On and then The sequential force of theconsecutive preterite will often be rendered and then throughout this tranlsation Theconsecutive preterite marks a temporally andor logically sequential event 8 On letThe Hebrew jussive marks that this is a commandment that light should become It is the

imperative force of commandments that English renders with let 9 On light Bringinglight out of darkness is ʔɛlōhı ms first step in bringing form and order to the emptyuniverse Darkness is a non-entity the absence of the light which ʔɛlōhı m gives When Hecauses that light to be withdrawn He creates darkness (Is 457) physically or spiritually

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1035

1015 February 2011Genesis 1

saw the light as good10 and thenʔɛlōhı m caused separation between11

the light and the darkness 5 And then12

ʔɛlōhı m called the light day13 and thedarkness He has called night14 Andthen evening became and then morningbecame one day15[of creating haspassed and a new day has begun]

6 And then ʔɛlōhı m said Let acompression16 become in the midst of the waters and let it become causingseparation between waters for thewaters and so it became17 7 And thenʔɛlōhı m effectuated18 the compressionand then He19 caused separationbetween the waters which [were] from

sub(jacent) to the compression andbetween the waters which [were] fromover the compression And thenʔɛlōhı m saw [it] as good20 8 And then

ʔɛlōhı m called the compression skies And then evening became and thenmorning became a second day[of creating has passed and a new day hasbegun]

9 And then ʔɛlōhı m said Let thewaters from sub(jacent) the skies begathered together to one gathering21

and the dry[land] be seen and so itbecame And then the waters from sub

(jacent) the skies were gathered totheir gathering and so the dry[land]was seen22 10 And then ʔɛlōhı m called

10 On ʔɛlōhı m said[became]ʔɛlōhı m saw as good This important pattern isemphasized by its repetition in this first passage of the Scripture The pattern has asimple meaning יהוה regards the fulfilment of His command to be good Fulfilling Hisword is His goal for His creation It is no different when it comes to His creatures whichhave volition (will) particularly humans if we will be and do what He has commanded forhumans in the Scriptures He will regard this as good The Master Yešuʕ is the Word of יהוה and He fulfills it (Mt 417) and causes His faithful followers to do likewise (Mt 519Ro 214 1Jo 26 Ga 220 Col 127) 11 On between To convey the sense of being

between two things Hebrew uses בין before each of the things English does not usebetween in this way 12 On and then The consecutive preterites here mark chronological events ʔɛlōhı m said and then it became and then He saw it as good andthen He separated it and then he called it day and then evening happened and thenmorning happened 13 On called the light day Note that it is the light that יהוה calledday Scripturally day is daytime period not a 24-hour period Nevertheless the setapart times of הוהי are kept from the dark period before the light period (Lev 2332) anight and then a day is celebrated 14 On He has called night The naming of thedarkness is not a consecutive preterite This infers that the darkness (which alreadyexisted see v2) was already was called night before the light was called day or at leastthat the naming of the darkness is not marked as consecutive to the naming of the light15 On one day It is not as the KJV reads that this evening and this morning were one

day Evening ערב is the last period of the day and is thus a light period evening concludesa day with sunset then night begins Morning בקר is the first period of a new daycommencing with sunrise Therefore one day a second day a third day should beconsidered a count of the daytimes in which יהוה created Since the creation of lightdayיהוה created during daytime Which day begins in this verse The morning here is of thesecond day 16 On compression The Hebrew noun is related to a verb which means tobeathammerstampflatten out a flattened out thing 17 On And so it became TheBHS suggests that this sentence belongs here as in the Greek text rather than at the endof verse 7 Throughout this chapter this sentence is positioned after each creativecommandment of ʔɛlōhı m 18 On effectuated The Hebrew word means to do or makesomething hence this translation 19 On He Or it ie the compression 20 On And

then ʔɛlōhı m saw [it] as good The BHS suggests that this sentence belongs here whichfits the pattern found throughout the chapter 21 On one gathering So reads the Greek text Masoretic text one place 22 On And then the waters These words arepreserved in the Greek text but not in the Masoretic text

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1135

11 15 February 2011 Genesis 1

the dry[land] land and the gatheringof the waters He has called seas andthen ʔɛlōhı m regarded [it] because [itwas] good 11 And then ʔɛlōhı m said

Let the land cause sprouting of shootkind23 [and] vegetation causingsowing of seed [and] the fruit treekindeffectuating fruit24 which [has] its seedin it over the land and so it became 12

And then the land brought outshootkind [and] vegetation causingsowing of seed for its25 kind and thetreekind effectuating fruit which [has]its seed in it for its kind and then

ʔɛlōhı m saw [it] as good 13 And thenevening became and then morningbecame a third day[of creating haspassed and a new day has begun]

14 And then ʔɛlōhı m said Let26 lightsin the compression of the skies becometo cause separation between the dayand the night and they shall be forsigns and for appointments and fordays and years 15 and they shall be for

lights in the compression of the skies tocause light over the land and so it

became 16 And then ʔɛlōhı meffectuated the two of the great lights27

-the great light for the dominion of theday and the small light for the

dominion of the night- and the stars 17 And then ʔɛlōhı m gave them in thecompression of the skies for causinglight over the land 18 and for ruling inthe day and in the night and forcausing separation between the lightand the darkness and then ʔɛlōhı msaw [it] as good 19 And then eveningbecame and then morning became afourth day[of creating has passed and a

new day has begun]20 And then ʔɛlōhı m said Let thewaters swarm a swarmerkind of breatherkind28 of livingkind andflapperkind29 shall flap over the landover the faces of the compression of the skies and so it became30 21 Andthen ʔɛlōhı m created the big reptiles31and all the breatherkind of thelivingkind quietly-moving which the

waters swarmed for their kind and allflapperkind of wing for its kind and 23 On -kind Many Hebrew nouns can be used as singular or as collective nouns (likethe English word fish) When used collectively this translation prefers using a -kind suffixrather than translating them as grammatical plurals 24 On fruit for its kind hasbeen omitted from this as BHS suggests it was added from the following verse 25 On its Hebrew has a masculine and feminine noun system hence KJVs his Englishuses its for impersonal things 26 On letbecome these two English words translateone Hebrew jussive verb a commandment that the lights should become 27 On lightsThe sun produces light and the moon reflects light but as light comes to the earth fromboth they are both called lights 28 On breatherkind The Hebrew word here נפש is very versatile but at its root it is about breath Breathing maintains life and consciousnessin our bodies and hence the word is more traditionally translated soul or psyche I haveretained a more etymological approach using breather to diverge from the many falsebeliefs about soul For example in Biblical usage rarely uses this word to refer to a partof a person usually the whole living person is meant the one who breathes the breatherBreatherkind is used here as the word is here used as a collective noun 29 Onflapperkind the Hebrew word for bird עוף probably once ʕawp- may beonomatopoetic (its sound imitating the flap of wings) It thus refers to flapping creaturessuch as bats (Lev 1119) which are not usually classified as birds 30 On And so itbecame These words are preserved here by the Greek text but not by the MasoreticText 31 On big reptiles Often translated dragons elsewhere in the Bible a tannı n isnot a mythical beast but the very thing that ʔahrō ns staff became in Exodus 710 and

Psalm 9113 indicates that tannicircnicircm are snakelike But in this verse big tannınım arespecified To avoid the mythical nuance of dragon in this age when big reptiles are wellproven to have existed I have translated this word reptile which -unlike snake- alsoallows the possibility for a tannı n to have feet (Ezekiel 322)

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1235

1215 February 2011Genesis 1

then ʔɛlōhı m saw [it] as good 22 Andthen ʔɛlōhı m goodspoke them32saying (Re)produce and increase andfill the waters in the seas And the

flapperkind let it increase in the land23 And then evening became and thenmorning became a fifth day[of creatinghas passed and a new day has begun]

24 And then ʔɛlōhı m said Let theland bring out breatherkind of livingkind for its kind large-quadrupedkind and quiet-moverkindand the paired-livingkind of the land33

for its kind and so it became 25 And

then ʔɛlōhı m effectuated the livingkindof the land for its kind and large-quadrupedkind for its kind and all thequiet-moverkind of the ground for itskind and then ʔɛlōhı m saw [it] as good26 And then ʔɛlōhı m said Lets34

effectuate ʔaumldauml m35 in our silhouette36

and like our semblance and let themdominate in the fishkind of the sea andin the flapperkind of the skies and inthe large-quadrupedkind and in all the

livingkind of 37 the land and in all thequiet-moverkind quietly-moving overthe land

27

And then ʔɛlōhı m created the ʔaumldauml m~~ in His silhouette38~ in [the] silhouette of ʔɛlōhı m~~ He created him39male and female~ He created them

28 And then ʔɛlōhı m goodspoke themand then ʔɛlōhı m said to them (Re)produce and increase and fill the landand tread it down And dominate in thefishkind of the sea and in theflapperkind of the skies and in thelarge-quadrupedkind40 and in all the

32 On goodspoke them Two categories of Hebrew and Greek words have traditionallybeen mistranslated with an English word which literally meant to mark with blood of (pagan) sacrifice One category has here been translated with forms of goodspeak as

those Hebrew and Greek words mean to speak good of or for someone The othercategory has been translated bliss- in this work because the Hebrew and Greek wordsmeans to be happy because יהוה has favoured them in some way 33 On and the paired-livingkind of the land This phrase translates וחיתו־ארץ which contains one of the severalBiblical occurrences of the unusual construct form חיתו which Ive translated paired-livingkind as it may have etymologically been derived from a archaic nominative dualconstruct form hayyata gt hayyətō gt hayətō If this is the origin of this peculiar form itmust have superseded the accusative and genitive forms (which ended in -ay instead of -a) to be here used in the accusative case and elsewhere in the genitive case (Ps 7911)34 On lets ʔɛlōhı m is not alone in watching what He is bringing about The sons of ʔɛlōhı m (heavenly beings see Job 387) are witnesses with Him who like mankind are inHis silhouette and like Him in semblance 35 On ʔaumldauml m This Hebrew word is the nameof the first man and also can refer to humankind or a human I have left it untranslatedthe reader can determine its various meanings by its various contexts 36 Onsilhouette This Hebrew word is related to others shadow The implication is thatʔaumldauml m has an appearance which is like that of ʔɛlōhı m The word is more often used of the statues of false ʔɛlōhı m Should man who is a silhouette of the true ʔɛlōhı m bowhimself down to manmade silhouettes of false ʔɛlōhı m 37 On the livingkind of This isabsent from the Masoretic Text but present in the Syriac Old Testament and in verses 24and 25 38 On in His silhouette The Greek Septuagint lacks these words which do notseem necessary considering what follows 39 On in the silhouette of ʔɛlōhı m He createdhim The first man was created in the silhouette of ʔɛlōhı m The first woman was createdin the silhouette of the first man Thus all humankind is in the silhouette of ʔɛlōhı m both

male and female Yet there is an order in creation and a purpose reflected by that orderas brought out by verses such as 1Corinthians 117-10 and 1Timothy 213 40 On and inthe quadrupedkind These words are evidenced in the Greek and Syriac versions as in verse 26 but have apparently dropped from the Masoretic Text

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1335

13 15 February 2011 Genesis 12

livingkind quietly-moving over theland 29 And then ʔɛlōhı m said See41

I have given for you(pl) all vegetationsowing seed which [is] over [the] faces

of all the land and all the treekindwhich [has] in it [the] fruit of treekindsowing seed for you(pl) it shall be forfood 30 and for all the livingkind of theland and for all the flapperkind of theskies and for all quietly-moving overthe land which [has] in it breather of livingkind I have given42 all greennessof vegetation for food43 And so itbecame 31 And then ʔɛlōhı m saw all

which He has effectuated and seeGreatly good And then eveningbecame and then morning became asixth day44[of creating has passed and

a new day has begun]

2 And so they were finished (up)1 -theskies and the land- and all their

formation2 2 And so ʔɛlōhı m finished(up) in the sixth3 day His work whichHe has effectuated And so Hesabbatized4 in the seventh day from allHis work which He has effectuated 3

And so ʔɛlōhı m goodspoke the seventh

41 On See The word is used to grasp attention and focus it on something or an actionin this case ʔɛlōhı ms providence of food 42 On I have given BHS suggests this verbbe repeated here even without its repetition it is the implied verb 43 On all greennessof vegetation for food Note that this rendering aligns with the Hebrew text in that itdoes not create a false dichotomy tree fruit is not just for humans and green vegetationis not just for animals In fact Genesis 93 indicates that greenness of vegetation is whatwas given to humans to eat So then greenness of vegetation means plantlife -the source

of all vegetables fruits grains- and this statement is by no means specifying asubcategory of food specifically for animals Rather this final statement encapsulates allthat precedes it in these two verses that green plantlife was given for food Modernscience confirms that it is actually the greenness in vegetation (the chlorophyll pigments)that enables plants to store energy from the sun as food energy (photosynthesis) whichcan then be utilised by animals and humans which consume the plants For this reasonplants are called autotrophic producers whereas animals and humans are calledheterotrophic consumers 44 On sixth day This account is not complete until after theseventh day is narrated The first verses of chapter 2 belong at the end of the account of chapter 1 and reveal the reason behind the emphasis given to the six days of creation inthis account (see also Exodus 2011) 1 On And so they were finished (up) These lastthree verses of the first creation narrative summarise the preceeding narrative andindicate the purpose of the six-day form of the narrative to show how the seventh daycame to be set-apart special from all other days The consecutive preterites in these verses are used to mark logical consequence not a temporal sequence as in thepreceding verses Note that ʔɛlōhı m had already finished is work before the end of thesixth day in the previous verse This is why the translation of the consecutive preterites ishere And so instead of And then 2 On formation This Hebrew word often refers toan army but not always in the military sense (as this verse evidences) 3 On sixth TheSamaritan Greek and Syriac texts agree on sixth whereas the Masoretic Text hasseventh ʔɛlōhı m is the perfect example we are to imitate surely He finished up Hiswork on the sixth day and was not still finishing it on the seventh Alternatively if seventh is original finished here should not be taken to imply that He finished by

doing the last works but rather that He chose not to work on the seventh day therebyending the work of creation 4 On And so He sabbatized This is the first occurrence of the root for Šabbauml t in the Scriptures in the verb וישבת The verb implies desistingceasingas one desists from work to observe Šabbauml t

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1435

1415 February 2011Genesis 2

day and so He set it apart5 as in it Hehas rested from all His work whichʔɛlōhı m has created for effectuating

4 These [are] the generations6 of the

skies and the land in their beingcreated In the day7 of יהוה8 ʔɛlōhı mseffectuating skies and land9 5 and[when] all the shrubkind of the fieldbefore it was(being) in the land and allthe vegetation of the field before it wasoutsprouting10 as יהוה ʔɛlōhı m has notcaused rain over the land and [there]wasnt ʔaumldauml m for serving the ground 6

and a vapour was ascending from the

land and then it was causing all thefaces of the ground to drink 7 and thenיהוה ʔɛlōhı m handcrafted11 the ʔaumldauml mloam from the ground And then Heblew in his inhalers12 the breather of

lives13 and the ʔaumldauml m became for abreather of livingkind

8 And then יהוה ʔɛlōhı m planted agarden14 in ʕedɛn15 from[the]east16

And then He set there the ʔaumldauml m whichHe has handcrafted 9 And then יהוהʔɛlōhı m caused to outsprout from theground all treekind desireable forappearance and good for food and thetree of the lives17 in the midst of thegarden and the tree of the knowinggoodness and badness18 10 And astream19 [was] going out from ʕedɛnfor causing the garden to drink and

from there it was separating and thenbecoming20 for four heads 11 Thename of the one [is] Pıšo n21 that [is]the (one) turning around all the land of

5 On He set it apart The root קדש refers to something which is specially ʔɛlōhı ms of Hisnature or set apart for His purpose It may also refer to things which are special to a falseʔɛlōhı m and thus detestable to the true ʔɛlōhı m Here ʔɛlōhı m is choosing the seventhday and setting it apart from all other days as a day which is special to Him What isspecial in His eyes is (to be) special in the eyes of His people (see Exodus 208)

6 On These [are] the generations This phrase typically begins genealogical accounts(eg Gen 69 Gen 1110 Gen 1127) and here indicates the beginning of a secondaccount of the creation The second account focuses on other details of the creation thefirst man and his woman and their first sin by which death came to all humankind (Rom512) 7 On In the day Arguably the sixth day (see verse 7) 8 On הוהי This is therevealed personal Name of our Creator spelled in Hebrew letters See Exodus 315 andthe note in the Preface 9 On skies and land So reads the Greek and the Samaritan versions Masoretic text land and skies 10 On before it was (being) outsproutingThe word outsprouting gives the intended sense of the phrase before it was (being) itis not that the organisms did not yet exist in the ground but rather that they were not yetin the mature form of shrubs 11 On handcrafted This verb refers to the shaping actionof a potter Biblical language is full of beautiful concrete words which can neverthelessbe used in figurative ways (see Psalm 7417) 12 On inhalers Paired inhalers nostrils13 On lives The Hebrew abstract noun corresponding to English life is locked inplural a plurale tantum 14 On garden An enclosure for plants 15 On ʕedɛn TheGreek spelling εδεμ in the LXX and Hexapla evidences that the first vowel was shortʕedɛn means a delight 16 On from[the]east This word means the former position (of the sun) in the day 17 On the tree of the lives ʔɛlōhı ms Wisdom is said to be such atree (Proverbs 318) 18 On goodness and badness The two Hebrew words are thisbroad in meaning They refer to what is morally good and bad but also to what ispleasant and unpleasant and so on 19 On stream No rain yet (verse 5) but yet astream Revelation 221 may indicate the source of this life-giving stream 20 On andthen becoming The verb והיה begins the phrase and is thus consecutive to the

preceeding verb separating and carries its tense Such forms are sometimes calledconverted perfects because they look like the perfect form but are used for consecutiveevents in an imperfect tense narrative 21 On Pıšō n This streams name may meansomething like Disperser

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1535

15 15 February 2011 Genesis 2

the Hawılauml 22 [in] which there [is] thegold 12 And the gold of that land [is]good There [is] the bdellium23 and thestone of the beryl24 13 And the name of the second stream [is] Geho n25 that[is] the (one) turning around all theland of Kuš26 14 And the name of thethird stream [is] Hiddɛqɛl27 that [is]the (one) going east of ʔaššu r28 Andthe fourth stream that [is] Pərauml t29

15 And so יהוה ʔɛlōhı m took the ʔaumldauml mand He caused him to rest in thegarden of ʕedɛn for serving it and for

looking(after) it

16

And then ʔɛlōhıיהוה m (laid)command over the ʔaumldauml msaying From all the treekind of thegarden (as) eating you(s) eat30 17 andfrom the tree of the knowing goodnessand badness you(s) shall not eat from

it as in the day of your(s) eating fromit (as) dying you(s) die31

18 And then יהוה ʔɛlōhı m said Notgood (is) the ʔaumldauml ms being only

himself I effectuate for him a helperlike his complement32 19 And then יהוהʔɛlōhı m handcrafted (again) from theground all the livingkind of the fieldand all the flapperkind of the skies andthen He caused [them] to come to theʔaumldauml m for seeing what he calls for itand all which the ʔaumldauml m calls for it -abreather of livingkind33- that is itsname 20 And so the ʔaumldauml m called

names for all the large-quadrupedkindand for all the flapperkind of the skiesand for all the livingkind of the fieldand for the ʔaumldauml m was not found ahelper like his complement 21 And thenיהוה ʔɛlōhı m caused a sloom to fall overthe ʔaumldauml m and so he fell asleep And

22 On the Hawılauml This place name has the letters of the root hwl which speaks of twisting around The name may originate from the twisting of the Pıšō n stream aroundthis place 23 On the bdellium Does בדלח to refer to bdellium resin or perhaps topearls In the other occurrence (Num 117) the מן from the skies is likened to בדלח inappearance 24 On the stone of the beryl A precious stone of some kind may beindicated by אבן השהם The Aramaic Peshitta translates it as ברולא beryl here and in Exodus2820 25 On Gehō n The Septuagint has γηων rather than γιων which would betteralign with Tiberian Gıhō n The e may be because of the pronunciation of the guttural hlowering the preceding vowel On the other hand Arabic jayha nu is used for large riversand ay regularly shifts to e in Hebrew as also stressed a to ō The name of this streammay mean something like burster 26 On Ku š Ku š was a ancient black Africankingdom around Sudan and the south of Egypt Their ancestor was Kuš son of Hauml m son of Nō ɛh who was saved through the deluge 27 On Hiddɛqɛl This name may mean rapidor swift In the Septuagint it is translated Τιγρις Tigris 28 On ʔaššur Assyria 29 On Pərauml t This streams name may mean fruitful In the Septuagint it is ΕυφρατηςEuphrates 30 On (as) eating you(s) eat The Hebrew Infinitive Absolute often has anadverbial function and is often used with a verb of the same root to emphasize verbalaction as here 31 On (as) dying you(s) die This adverbial treatment of the Infinitive Absolute reveals what really happened when our ancestors ate from that tree they beganto die in a dying manner as do we each day in this corrupted mortal body 32 On a

helper like his complement Woman was created from the man and for the man as Paultaught (1Corinthians 118-9) Woman is mans helper and is fashioned to be suitable forhim his complement which fits him 33 On a breather of livingkind The BHS suggeststhese words are an added explanation specifying what the man was naming

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1635

1615 February 2011Genesis 2

then He took one of his side(bone)s34 And then He closed-up the flesh (as) sub(stitute for) it 22 And then יהוה ʔɛlōhı mbuilt the side(bone) -which He has

taken from the ʔaumldauml m- for a woman35 And then He caused her to come to theʔaumldauml m 23 And then the ʔaumldauml m said

This(one) [is] the instant~ bone from my bones

~~ and flesh from my fleshfor this(one)~~ [a name] Woman36 is called~ as from her man37

~~ this(one) has been taken24 On[account of this] so (a) man

loosens(from) his father and his motherand then he adheres in his woman38and so the two of them39 become for

34 On He took one of his side(bone)s Ribs Do ʔaumldauml ms sons have one less rib than hisdaughters No both male and female descendants of ʔaumldauml m have twelve pairs of ribs If ʔaumldauml m had lost his arms would his children be born without arms Of course not TheScripture does not say that יהוה ʔɛlōhı m removed or altered any of ʔaumldauml ms DNA so wewould not expect that ʔaumldauml ms descendants would be affected by his loss of a ribLikewise the Scripture does not say that ʔaumldauml m was once both male and female or thathis feminine nature was taken away from him and formed into a woman This is a modernand false teaching and is as ludicrous as saying that the heavenly Father lost His Wisdom

or was in any way diminished when He spoke forth His Word Rather ʔaumldauml m had withinhim before and after losing the rib the creational potential of all that is male and all thatis female The wonderful feminine nature of a woman is what manifests in the absence of that which is specifically (and likewise wonderfully) male Like ʔaumldauml m his sons todayhave within them all that is needed to make a male or a female the male humanpossesses both X and Y sex chromosomes The converse is not true A female human hasonly X sex chromosomes It is impossible to make a male human from a female humanschromosomes Therefore modern genetics confirms that a woman can be fashioned fromthe genes of a man but not vice versa 35 On for a woman To be a womanwife Theword for woman is the same as for wife throughout Scripture 36 On Woman ʔɛššauml inOrigens Hexapla Masoretic Text evidences a further attenuation of the first vowel ʔiššauml 37 On from her man From ʔıšauml h = her man(husband) So reads the SamaritanPentateuch Targum Onqelos and the Septuagint The Masoretic text reads ʔı š (a) manThe original pronunciation of man and woman is unknown but as in English the twowords have a similar pronunciation in Hebrew and several other Semitic languages Itcould be that the original difference was a š in man (in ʔanš- perhaps) and a softer θ inwoman (in ʔanθ- perhaps) 38 On he adheres in his woman It is quite uncreationalthat a man should tear away from his woman with whom he has become one flesh39 On the two of them So reads the Septuagint the Syriac and the Vulgate also theSamaritan versions and several Targums (Neofiti Pseudo-Jonathan Genizah TargumFragment) The words are also present in the Masters quotation of the passage inMatthew 195 and Mark 108 and also Pauls in 1Co 616 and Eph 531 The MasoreticText does not have these words Why Was there something wrong in the eyes of scribes

in this statement that two of them become one flesh Perhaps their acceptance of their ancient Hebrew customs of polygyny or of divorce and remarriage But such thingsיהוה ʔɛlōhı m neither commanded nor approved of from the beginning they have not beenso (Matthew 198) but marriage has been for just the two of them

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1735

17 15 February 2011 Genesis 23

one flesh 25 And so40 the two of themwere uncovered41 the ʔaumldauml m and hiswoman and they were not ashamed of themselves42

3and the snake has beencircumspect1 more than all the

livingkind of the field which יהוהʔɛlōhı m has effectuated And then hesaid to the woman Even as ʔɛlōhı mhas said2 you(pl) shall not eat from allthe treekind of the garden 2 And thenthe woman said to the snake From thefruit of the treekind of the garden weeat 3 and from the fruit of the tree

which (is) in the midst of the gardenʔɛlōhı m has said You(pl) shall not eatfrom it and you(pl) shall not touch in

it lest you(pl) die 4 And then thesnake said to the woman You(pl) willnot (as) dying die 5 -as ʔɛlōhı m (is)knowing- as in the day of your(pl)

eating from it your(pl) eyes will thenbecome open and then you(pl) willbecome like the ʔɛlōhı m3 knowers of goodness and badness 6 And then thewoman saw as good the tree for foodand as a longing it (was) for the eyesand the tree was desirable for causinginsight And then she took from itsfruit And then she ate And then shegave also for her man with her4 And

then they ate 7 And then the eyes of the two of them were opened and theythen knew them(selves) as uncovered

And then they sewed together leaves of

40 On And so The consecutive preterite typically marks a verb which is temporally andor logically consequent If temporal consequence is meant it would mean that the twobecame naked after the ʔaumldauml ms declaration about his woman in verse 23 I have takenthe verb as logically consequent which thus implies that their Creator left them nakedbecause they were to adhere to each other as described in verse 24 their nakedness

facilitated this Nakedness facilitates sexual arousal and facilitating sexual arousal istotally appropriate in the context of a valid marriage such as this one But it is totallyinappropriate to make a display of nakedness out of this context Some forms of public art-ancient modern and even religious- can only be justified by refusing this simple truththat nakedness facilitates sexual arousal 41 On uncovered There is a wordplay (pun)between uncovered ʕarummı m in this verse and circumspect ʕaumlru m in the nextlinking the two verses 42 On they were not ashamed of themselves Or of each otherThis translates the reflexivereciprocal nature of the hitpaʕʕel stem Here the beauty of the first state of human sexuality is shown In this proper context of valid monogamousmarriage sex is wonderful and nothing to be ashamed of But outside of the propercontext so much harm has been done outside the Creatorss plan that sex has become ashameful thing for many 1 On circumspect The ʔaumldauml m and his woman were ʕarummı m(uncovered) and the snake was ʕaumlru m (circumspect) more than all And whilst theywere ʕarummı m without being ashamed the ʕaumlrum snake ought to have been ashamedfor the way he used his craftiness here 2 On Even as ʔɛlōhı m has said If it is so to beread it seems the first in the Scripture to exaggerate a command of ʔɛlōhı m was thesnake 3 On the ʔɛlōhı m This may be interpreted as singular or plural here In theplural sense ʔɛlōhı m can refer to mighty beings (the angels according to the Greek translation of Psalm 85 who are also called sons of ʔɛlōhı m in Job 16 amp 21 and Genesis624) who apparently were created with a knowledge of goodness and badness perhapsthat they might see and commend the work of הוהי ʔɛlōhı m (see Job 387) 4 On her manwith her Her man was with her during this transgression of הוהי ʔɛlōhı ms command anddid not keep her from it What a failure of leadership and of taking responsibility for the

woman that יהוה ʔɛlōhı m had brought to him (222) Did he wrongly assume that hewould not be held responsible for her and that by blaming her for her own actions hewould thereby justify himself even if he follows her example (verse 12) Likewise his firstson makes himself not to know his responsibility for his younger brother (49)

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1835

1815 February 2011Genesis 3

a fig(tree) And so they effectuated forthem(selves) bindings5

8 And then they heard the sound6 of יהוה ʔɛlōhı m going(to and fro) in the

garden for the spirit of the day andthen the ʔaumldauml m hid himself and hiswoman from the faces7 of יהוה ʔɛlōhı min the midst of the treekind of thegarden 9 And then יהוה ʔɛlōhı m calledto ʔaumldauml m And then He said for himWhere [are] you(s) 10 And then hesaid Your(s) sound I heard in thegarden And then I feared as naked[am] I and then I hid (myself) 11 And

then He said Who (made)manifest for you(s) as naked you(rself)(s) Is it thatfrom the tree (of) which I (laid) youcommand for not (to) eat from it you(s) have eaten 12 And then the ʔaumldauml msaid The woman which you(s) gave tome she gave for me from the tree andthen I ate 13 And then יהוה ʔɛlōhı m

said for the woman What [is] this you(s) have effectuated And then thewoman said The snake (caused) medelusion and then I ate 14 And then

יהוה ʔɛlōhı m said to the snakeAs you(s) have effectuated this

accursed you(s) [are] from all the large-quadrupedkind and8 from all thelivingkind of the field

Over your(s) belly you(s) shall goand loam you(s) shall eat all the daysof your(s) lives

15 And hostility I set between you(s)and the woman and between your(s)

seed and her seedit shall (be on)lookout(for) you(s) (a)head and you(s) shall (be on)lookout(for) him (a) heel

16 And to the woman9 He (has) saidAs causing(to)increase I cause(to)

increase your(s) travail and your(s)conception in travail you(s) shall birthsons

5 On bindings Such belt-like garments with hanging pieces barely covering thereproductive organs are -in some primitive cultures- all the clothing that man sees asnecessary But יהוה ʔɛlōhı m fits our ancestors with coverings which are sufficient in Hiseyes (verse 21) He has thereby taught mankind what is appropriate for coveringnakedness 6 On sound The Hebrew word ול ק often implies voice but is used for abroader set of meanings voice noise sound Ive chosen sound as a consistenttranslation but obviously the sound of a person will usually be his voice 7 On facesThis is another plurale tantum with a singular meaning I have translated it according toits form but the reader should note from its usage throughout this translation that facesis the regular Hebrew way of saying surface or face or presence and by no meansimplies more than one face 8 On from all the large-quadrupedkind and The BHSsuggests that these words were perhaps an addition The versions include them Is itbecause a snake is not a quadruped that they thought the words inappropriate The snakeneed not have been a large-quadruped to become more accursed than all large-

quadrupedkind Then again perhaps it once did go on four legs There seems to beconsensus amongst scientists that they once did have four legs like (most) lizards still do9 On And to the woman And is lacking from the Masoretic text but not from theSamaritan the Septuagint or the Vulgate

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1935

19 15 February 2011 Genesis 3

and to you(s) (is) its overflow and you(s) shall dominate in it10

17 And for the ʔaumldauml m11 He (has)said12

As you(s) have listened for the soundof your(s) woman and then you(s) atefrom the tree (of) which I (laid) you(s)command saying You(s) shall not eatfrom it

accursed [is] the ground because of you(s)

In travail shall you(s) shall serve it13

all the days of your(s) lives18 And thornkind and thistlekind it

shall cause to outsprout for you(s) andthen you(s) shall eat the vegetation of the field

19 In the sweat of your(s) inhalers you(s) shall eat bread

as-far-as [the time of] your(s)returning to the ground as from it you(s) were taken

as loam you(s) [are] and to loam you

(s) return20 And then the ʔaumldauml m called thename of his woman Hawwauml h as shewas mother of every(one) living 21 Andthen יהוה ʔɛlōhı m made -for the ʔaumldauml mand for his woman- coverings of skin

And then He caused them to beclothed14

22 And then יהוה ʔɛlōhı m said SeeThe ʔaumldauml m has become as one from us

for knowing goodness and badness And now lest he sends his hand andthen he takes also from the tree of thelives and then he eats and then he

10 On and to you(s) (is) its overflow and you(s) shall dominate in it In the midst of overflowing travail the woman is still to have success This emendation to the text issuggested by the BHS as probably original an explanation of the preceding words Almost identical words are found in Genesis 47 where another is told to dominate in themidst of another negative overflow I have followed this emendation to the words becausethe context supports it and both the meaning and structure of the parallel phrases in

Genesis 47 are hard to explain with reference to the received text It seems that ancientscribes -unsure of the meaning of these phrases- may have come to understand the wordsas you(s) shall dominate him and may have thus corrected the text to theMasoretic form and to your man (is) your overflow and he shall dominate youwhich would better fit the knowledge that ʔɛlōhı m wants the woman to be subject to theman and not vice versa However the Apostolic Scriptures assure us that the womansposition of submission is a beautiful thing which predates sin her submission is ordainedfrom creation (1Corinthians 118-9 1Peter 35 1Timothy 211-13) It is therefore notthe result of sin punishment or curse 11 On And for the ʔaumldauml m The BHS suggests forthe ʔaumldauml m rather than for ʔaumldauml m (Masoretic pointing) A definite article (the) usuallyprecedes ʔaumldauml m in this narrative This emendation is consistently followed in thistranslation 12 On He (had) said Non-sequential verbs are used for this phrase in verse

16 and verse 17 This may indicate that the word to the man and to the womanchronologically preceded the cursing of the snake in verse 14-15 These responses to thesin of the man and of the woman may have chronologically followed the confessions in verse 12 and verse 13 respectively Whether this is so or not it is clear that יהוה ʔɛlōhı mdoes not go along with their shifting of blame but has spoken to each the negativeconsequences brought about under His sovereignty in response to their disobedience Sothe narrator deals first with the cursing of the snake and puts the snake out of thepicture before continuing the story of our two ancestors but by no means indicates thatour ancestors managed to divert יהוה ʔɛlōhı ms judgment from themselves to the snake13 On you(s) shall serve it The BHS says it is so to be read The received text has youshall eat(s) it 14 On And then He caused them to be clothed The preceding verse

indicates that our ancestors were beginning to procreate Our parents need to know howto cover themselves because they would not be alone for much longer That יהוה ʔɛlōhı mgave them כתנת indicates that their bindings of fig leaves were not sufficient to cover theirnakedness in His eyes

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2035

2015 February 2011Genesis 34

lives for unseentime15 23 And thenיהוה ʔɛlōhı m sent him (away) from thegarden of ʕedɛn for serving the groundwhich he was taken from there 24 And

then He pushed (out) the ʔaumldauml m andthen He caused him16 to settle from theeast of the garden of ʕedɛn and thenHe set17 the kərubı m and the flame of the sword turning(over) itself forlooking(after) the way of the tree of thelives

4 And the ʔaumldauml m has known1 Hawwauml hhis woman and then she conceived

and then she birthed Qayin and then

she said I have acquired2 a man withה ו ה י [helping me] 2 And then shecaused addition3 for birthing hisbrother Habɛl And then Habɛl became(a) grazer4 of small-cattle5 and Qayinhas become a server of ground 3 And itbecame from the end of [multiple] daysand then Qayin brought a gift for יהוהfrom the fruit of the ground 4 andHabɛl has brought -also he- from the

firstborns of his small-cattle and fromtheir (visceral)fat And then יהוה lookedto Habɛl and to his gift 5 and to Qayinand to his gift He has not looked And

then (emotion) burned for Qayin6greatly and then his faces fell7 6 Andthen יהוה said to Qayin For what[reason] has (emotion) burned for you(s) And for what [reason] have your(s) faces fallen 7 Is it not if you(s) dogood an (up)lifting And if you(s) dontdo good sin (is a) stretcher-out (inwait) for the opening And to you(s) (is)its overflow and you(s) shall dominate

in it8 8 And then Qayin said to Habɛlhis brother Let us walk the field9

And then it became in their being in thefield and then Qayin stood(up) to Habɛlhis brother and then he killed him 9

And then יהוה said to Qayin Where [is]Habɛl your(s) brother And then hesaid I have not known Is it that [a]looker(after) my brother I [am] 10

And then He said What have you(s)

effectuated The sound of the bloods10

15 On unseentime The Hebrew and Greek words imply more that eternity is hiddentime rather than that it never will end In some contexts the words refer to a time thatwill end (eg Deut 1517) though we know not when In other contexts it is hidden fromus whether the unseentime will end or not 16 On He caused him him is suppliedfrom the Septuagint 17 On and then He set This verb is suggested by the Septuagintsκαὶ ἔταξεν 1 On has known This translation highlights that the verb here is notmarked as consecutive (For contrast see verse 25 where a consecutive verb is used)Contrary to the common misconception that sex began after sin I suggest that the ʔaumldauml mfirst knew Hawwauml h soon after she was presented to him (Genesis 222) Evidently inGenesis 225 they were naked for the very purpose that the ʔauml dauml m should know Hawwauml h Did -s plan for their nakedness -that they should thereby (Re)produce and increaseיהוה

fail until sin occurred Reader be assured that sex within marriage has always been the Almightys plan He created it 2 On I have acquired This word תי י נ ק has a root which issimilar in spelling to the name Qayin 3 On she caused addition Such a verb is used forthe sense of repeating the same action in this case birthing 4 On grazer רעה ashepherd feeding sheep and tending to all their needs this word is often used assymbolic for a leader appointed by יהוה 5 On small-cattle Sheep and goats are groupedtogether by this word צאן 6 On (emotion) burned for Qayin Usually this is said of angry emotion 7 On his faces fell Qayin entered a depressed saddened self-pityingmood 8 On you(s) shall dominate in it Find these words and their sense also inGenesis 316 In the midst of an overflowing feeling and tendency to sin Qayin isencouraged to dominate 9 On Let us walk the field These words present in the

Samaritan Syriac Greek and Latin are absent from the Masoretic text Manymanuscripts and editions of the Masoretic text leave a gap here for the words 10 Onbloods When the Hebrew word is plural it tends to imply blood that has been shedblood that is no longer one as it was inside the body

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2135

21 15 February 2011 Genesis 4

of your(s) brother [is] crying-out to mefrom the ground 11 And now accursed[are] you(s) from the ground whichhas opened its mouth for taking the

bloods of your(s) brother from your(s)hand 12 As you(s) serve the ground itshall not cause addition [for] giving itsstrength for you(s) Tottering andwagging you(s) shall be in the land 13

And then Qayin said to ה ו ה י Great ismy twistedness11 from lifting12 14 See

You(s) have pushed me (out) the(current)day from over the faces of theground and from your(s) faces I shall

be hidden and then I shall be totteringand wagging in the land and then itshall become every finder of me shallkill me 15 And then יהוה said for himTherefore every13 killer of Qayinsevenfold [Qayin] shall be avenged

And then יהוה set for Qayin a sign fornot (to) smite him every finder of him16 And then Qayin went out from(before)the faces of יהוה and then he

sat14 in the land of No d15 east of ʕedɛn

17 And then Qayin knew his woman And then she conceived and then she

birthed Hɛno k And then [Qayin]became builder of (a) city16 and thenhe called the name of the city like thename of his son Hɛno k 18 And thenƔırauml d17 was birthed for Hɛno k andƔırauml d has birthed Mahıʔe l andMahıʔe l18 has birthed Matušaumlʔe l19 andMatušaumlʔe l has birthed Lamɛk 19 Andthen Lamɛk took for him(self) twowomen the name of the one ʕaumldauml h

and the name of the second Sɛllauml h 20 And then ʕaumldauml h birthed Yaumlbauml l he hasbeen (a) father of 20 (everyone) sitting21

[in] tents of 22 (livestock)possession23 21

And the name of his brother [was]Yubauml l he has been (a) father of every(one) grabbing stringed-instrument andwind-instrument 22 And Sɛllauml h -alsoshe- has birthed Tubal-Qayin (a) fatherof every(one) whetting24 copper and

11 On twistedness Twisted behaviour results in twistedness as a punishment The wordון ע can refer to eitherboth the twisted behaviour and the punishment brought about by it12 On Great is my twistedness from lifting This is the Hebrew way of saying somethingis too big to lift Qayin is saying that he cannot cope with the results of his sin 13 Onevery This is the same Hebrew word as for all כל Im tried to consistently translate itall whenever sensible and as every elsewhere In some contexts it will be apparentthat this every has a similar meaning to any 14 On sat Such is the literal meaningof the Hebrew verb which is commonly used to mean dwelt 15 On Nō d But Greek has Ναιδ Samaritan simply has נד The participle is nauml d wagging in verses 12 amp 13Nō d may be an infinitive of the same root meaning (a) wagging 16 On builder of (a)city Or some manuscripts point it נה עיר ב building a city 17 On Ɣırauml d The phoneme

preserved in Arabic letter ghain seems to be indicated in the LXX form Γαιδαδ18 On Mahıʔe l and Mahı ʔe l LXX has Μαιηλ and Samaritan has similarly מחיאל מחיאלMasoretic text has one form and then a second form מחויאל מחייאל Did the ו form resultfrom the similar shape of the following name מתושאל 19 On Matušaumlʔe l But the LXXapparently confuses the name with another Μαθουσαλα 20 On father of Here isintroduced the Biblical idiom in which -aside from genetic relationship- the originator of a behaviour or lifestyle is called the father of those who do similarly Consider the wordsof Maumlšı h in John 844 and Matthew 545 21 On sitting As in verse 16 the meaningdwelling is implied 22 On tents of This translates a proposition found in the BHSand in 2Chronicles 1415 י ל ה א The Masoretic Text has ו לה א tents and The LXX readsin tents nurturing 23 On (livestock)possession The word נה ק מ seems to literally

mean possession but is most commonly used of livestock Perhaps it is fair to suggestthat wealth was once measured more in livestock than in money Consider the words of Genesis 3043 24 On (a) father of every(one) whetting The suggestions of the BHS arehere translated The Masoretic text has whetting every cutter (of)

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2235

2215 February 2011Genesis 45

iron And the sister of Tubal-QayinNoʕɛmauml h 23 And then Lamɛk said forhis women

ʕaumldauml h and Sɛllauml h hear my sound

Women of Lamɛk listen (to) myutterance As I have slain a man for my bruising

and a boy for my welt24 as sevenfold Qayin shall be

avenged and Lamɛk seventy andseven25

25 And then the ʔaumldauml m knew hiswoman still(more) And then shebirthed a son and she called his name

Še t as she has said ʔɛlōhı m has set26for me (an)other seed sub(stituting for)Habɛl as Qayin has killed him 26 Andfor Še t -also him- has been birthed (a)son and then he called his nameʔɛnō š This(one) has (caused)delay27

for calling in the name of הוהי

5This [is] the recounting of thegenerations of ʔaumldauml m In the day of

ʔɛlōhı ms creating ʔaumldauml m in semblance

of ʔɛlōhı m He has made him2

Maleand female He has created them Andthen He goodspoke them and then Hecalled their name ʔaumldauml m in the day of their being created

3 And so ʔaumldauml m lived thirty and ahundred years and then he caused(to)birth a son like his semblance in hissilhouette And then he called his nameŠe t 4 And then the days of ʔaumldauml mafter his causing[the]birth[of] Še t

became eight hundred years And so he

caused(to)birth sons and daughters 5

And so all the days of ʔaumldauml m which hehas lived became nine hundred yearsand thirty years And then he died

6 And so Še t lived five years and ahundred years and then he caused(to)birth ʔɛno š 7 And then Še t lived afterhis causing[the]birth[of] ʔɛno š seven

years and eight hundred years And sohe caused(to)birth sons and daughters8 And so all the days of Še t becametwelve years and nine hundred years

And then he died9 And so ʔɛno š lived ninety years and

then he caused(to)birth Qaynauml n 10 Andthen ʔɛnō š lived after his causing[the]birth[of] Qaynauml n fifteen years and eighthundred years And so he caused(to)birth sons and daughters 11 And so allthe days of ʔɛno š became five years andnine hundred years And then he died

12 And so Qaynauml n lived seventy yearsand then he caused(to)birth Mahlalɛʔe l13 And then Qaynauml n lived after his

causing[the]birth[of] Mahlalɛʔe l forty years and eight hundred years And sohe caused(to)birth sons and daughters14 And so all the days of Qaynauml nbecame ten years and nine hundred

years And then he died15 And so Mahlalɛʔe l lived five years

and sixty years and then he caused(to)birth Yarɛd 16 And then Mahlalɛʔe llived after his causing[the]birth[of]

Yarɛd thirty years and eight hundred years And so he caused(to)birth sons

25 On seventy and seven Lamɛk considered himself more righteous than Qayin becausethe boy he murdered had first bruised him By his knowing goodness and badness Lamɛkpresumptuously awards himself greater vengence than יהוה graciously gave to QayinMaking declarations about how one thinks things should be is not obedience to the wordof הוהי 26 On set The name Še t sounds like the Hebrew word for set and is spelledthe same 27 On This(one) has (caused)delay So reads the LXX that ʔɛnō š hopedwaited to call the name In Hebrew root y-h-l speaks of delay In a world where eachrushed to his own way perhaps this records that ʔɛnō š was different ʔɛnō š delayedhimself to call on the name of הוהי that he might walk His way perhaps But the Masoretic

text has a word of a different root h-l-l חל ו ) אז ה At) that time it has been perforated -theseal was broken so to speak a new activity had begun But was calling on the name of יהוה really so new Consider Genesis 41 The Samaritan אז החל could be read as theMasoretic text or as (At) that time he has (caused)delay

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2335

23 15 February 2011 Genesis 56

and daughters 17 And so all the days of Mahlalɛʔe l became five and ninety

years and eight hundred years Andthen he died

18 And so Yarɛd lived two and sixty years and a hundred years1 and thenhe caused(to)birth Hɛnō k 19 And then

Yarɛd lived after his causing[the]birth[of] Hɛno k eight hundred years And sohe caused(to)birth sons and daughters20 And so all the days of Yarɛd becametwo and sixty years and nine hundred

years And then he died21 And so Hɛno k lived five and sixty

years and then he caused(to)birthMatušalah 22 And then Hɛno k went(toand fro)2 with the ʔɛlōhı m3 after hiscausing[the]birth[of] Matušalah threehundred years And so he caused(to)birth sons and daughters 23 And so allthe days of Hɛno k became five andsixty years and three hundred years 24

And so Hɛno k went(to and fro) with theʔɛlōhı m And [then] he wasnt[found]4

as ʔɛlōhı m has taken him25 And so Matušalah lived seven andeighty years and a hundred years5 andthen he caused(to)birth Lamɛk 26 Andthen Matušalah lived after his causing[the]birth[of] Lamɛk two and eighty

years and seven hundred years And sohe caused(to)birth sons and daughters

27 And so all the days of Matušalahbecame nine and sixty years and ninehundred years And then he died

28 And so Lamɛk lived two and eighty

years and a hundred years6 and thenhe caused(to)birth a son 29 And thenhe called his name No h7 saying This[one] shall make us sigh [relief] fromour works8 and from the travail of ourhands from the ground which יהוה hascursed it 30 And then Lamɛk livedafter his causing[the]birth[of] No h fiveand ninety years and five hundred

years And so he caused(to)birth sons

and daughters 31 And so all the days of Lamɛk became seven and seventy yearsand seven hundred years And then hedied 32 And so No h became a son of five hundred years and then No hcaused(to)birth Še m Ḫauml m and Yap ɛt

6 And then it became as the ʔaumldauml mhas perforated1 for increasing over

the face of the ground and daughtershave been birthed for them 2 And then

the sons of the ʔɛlōhı m saw2 thedaughters of the ʔaumldauml m as good they[were] And then they took for themwomen from all which they haveelected 3 And then יהוה said My spiritshall not reckon in the ʔaumldauml m forunseentime in their erring he [is] flesh

And so his days will become a hundred1 On and a hundred years The Samaritan version (and a medieval manuscript of theMasoretic Text) does not have these words The Samaritan version mentions 785 years inthe next verse (instead of 800) and gives a total of 847 years in verse 20 (instead of 962) 2 On And then Hɛnō k went(to and fro) The Greek text interprets this as but Hɛnō k didwell-please the Almighty and similarly in verse 24 See again Hebrews 115 3 On Andthen Hɛnō k went(to and fro) with the ʔɛlōhı m Some Latin Vulgate manuscripts andGreek manuscripts insert And then Hɛnō k lived here no doubt in imitation of thesurrounding pattern 4 On he wasnt[found] found is found in the Greek text and inHebrews 115 5 On seven and eighty years and a hundred years The Greek text has167 years before fathering Lamɛk and 802 years after to make the same total number of years of Matušalahs life 969 The Samaritan text has 67 and 653 and a total of 7206 On two and eighty years and a hundred years The Samaritan version has 53 yearsbefore fathering Nō h 600 years after and a total of 653 years 7 On Nō h The name isspelled with the first two letters of the root for sigh here but may be derived from a

similar root meaning repose 8 On works So reads the Samaritan Greek Syriac and Vulgate and many medieval manuscripts of the Masoretic Text others read work1 On perforated That is humankind figuratively broke through to do something newhe began to increase 2 On saw In the sense of regarded as in Genesis 14

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2435

2415 February 2011Genesis 6

and twenty years 4 The nɛp ılı m3 havebeen in the land in those days and alsoafter so when the sons of the ʔɛlōhı mcome to the daughters the ʔaumldauml m and

then they birth for them These [were]the forceful (ones) from unseentimethe men of the name

5 And then יהוה saw as vast thebadness of the ʔaumldauml m in the land andall the handiwork of the cogitations of his heart4 [was] only bad all the day 6

And then יהוה sighed as He haseffectuated the ʔaumldauml m in the land andthen He travailed (Himself) to His

heart 7 And then יהוה said I will wipe(away) the ʔaumldauml m which I have createdfrom over the faces of the ground fromʔaumldauml m as-far-as beast as-far-as quiet-moverkind and as-far-as theflapperkind of the skies as I havesighed as I have effectuated them 8

And No h has found favour in the eyesof הוהי

9 These [are] the generations of No hNo h [was] (a) righteous man complete

he has been in his generations Withthe ʔɛlōhı m No h has gone(to and fro) 10

And then No h caused(to)birth threesons Še m Ḫauml m and Yap ɛt 11 And thenthe land (became) ruined (before)thefaces the ʔɛlōhı m and so the land(became) filled [with] wrong 12 Andthen ʔɛlōhı m saw the land and see Ithas (been) ruined as all flesh over theland has caused its way to be ruined

13 And then ʔɛlōhı m said for No h[An] end of all flesh has come (before)my faces as the land is filled [with]wrong from their faces5 and see me[Im] causing them to be ruined from[there] with the land6 14 Effectuate for

3 On The nɛp ılı m The non-canonical books 1Enoch and Jubilees relate the story of thesegiants the nɛp ılı m the offspring of a forbidden union between human women and angels

(the sons of the ʔɛlōhı m see Job 16 21) who are male in form These angelic fathersare the angels which kept not their first estate but left their own habitation and the Almighty sent them to a prison for spirits where they are reserved in everlasting chainsunder darkness unto the judgment of the great day (see Jude 16 amp 2Peter 24) [These Apostolic writings relate and affirm understanding previously recorded in works such as1Enoch and Jubilees] These angels are the spirits in prison which sometime weredisobedient when once the longsuffering of [ʔɛlōhı m] waited in the days of Nō h while theark was a preparing wherein few that is eight souls were saved by water (1Peter319-20) Their gigantic offspring the nɛp ılı m killed and devoured animals and humanswith an insatiable appetite and were greatly feared and remembered and worshiped bymen The Almighty decreed the destruction of their flesh but being the hybrids of immortal and mortal beings their spirits lived on as the unclean spirits the evil spiritsknown as demons Hence it is said that the nations worship demons and not gods theirname of the giants lives on with their spirits After the flood in response to Nō hs prayerthe Almighty ordered the spirits of the giants to be bound in a spiritual prison but Śauml tauml n(also called Maśtemauml h ) pleads with the Almighty to allow a tenth of them to remain in theearth to do his dirty work of afflicting mankind for their sins And so Śaumltauml n became theprince of the demons and their work becomes associated with Śaumltauml n (see Mark 322-23) 4 On heart In the Scriptures heart refers to the hidden inner part of a human wherethe thinking and feeling takes place as opposed to the outer part the body In Englishusage heart is primarily used of the emotions or subconsciousness but in Biblicallanguage all the thinking part of us is implied all the mind in its many functionsBiblically to know something with the heart implies nothing more than to know

something with the head The head-heart dichotomy -popular amongst English speakers-is not a reality in Biblical language 5 On from their faces This literally translates whathas the sense because of them 6 On from [there] with the land The BHS suggeststhe from which is also present in the Samaritan Targum

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2535

25 15 February 2011 Genesis 6

you(s) [a] float7 of trees of cypress8(with) nests you(s) shall effectuate thefloat -(with) lowest [nests] second[level nests] and third [level nests] you

shall effectuate it-9 and then you shallcopher10 from (in)house and fromoutside in the copher 15 And this [is thesize] which you(s) shall effectuate [for]it Three hundred cubits [is] the lengthof the float fifty cubits [is] its breadthand thirty cubits [is] its height and to[a] cubit you shall finish it (up)11 16 [A]meridian [windowhole] you(s) shalleffectuate for the float from above and

the opening of the float in its side youshall set 17 And I see me [Im]causing the inundation -waters-12 tocome over the land for ruining allflesh which in it [is] spirit of lives fromsub(jacent) [to] the skies all which [is]in the land shall exhale [its finalbreath] 18 And then I will cause my

covenant to stand [my covenant] with you And then you(s) shall come to thefloat you(s) and your(s) sons and your(s) woman and the women of your(s)

sons with you(s) 19 And from all thelivingkind13 and from all the flesh14two two15 from every [sort] you(s)shall bring to the float for causing life[survival] with you(s) [a] male and [a]female they shall be 20 From theflapperkind for its kind and from thelarge-quadrupedkind for its kind andfrom all the quiet-moverkind of theground for its kind two two from all

shall come to you(s) for causing life[survival] 21 And you(s) take for you(s) from all food which shall be eatenand so you(s) shall gather to you(s)and then it shall become for you(s) andfor them for food 22 And then No heffectuated like all which ʔɛlōhı m has(laid) him command he has effectuatedso

7 On float This Hebrew noun is used in the Scriptures only of Nō hs ark and the basketin which Mōšɛ h floated 8 On cypress In Hebrew גפר from gupr- a root apparentlylinked to κυπρος cypress 9 On -(with) lowest [nests] second [level nests] and third[level nests] you shall effectuate it- These words are transposed from the end of verse16 as the BHS suggests that they belong here Note that it is here that these pluraladjectives have a plural noun nests to describe 10 On copher This word is coined totranslate the Hebrew noun פר כ ( kop ɛr) and the verb of the same root It can bepronounced by English readers similarly to cover (but with voiceless ph for voiced v)which implies its basic meaning The Hebrew noun kop ɛr appears to be linked to cypress(κυπρος) and to refer to a substance derived from cypress leaves which can be used tomake a red covering like a protective paint or sealant The Hebrew verb means to cover(as) with kop ɛr Both the noun and verb are used figuratively for covering in the sense of atonement for or redemption of a life by blood So this saving ark was covered inside andoutside with kop ɛr a symbol of the saving blood of Messiah 11 On and to [a] cubit youshall finish it (up) These words are transposed here from verse 16 as the BHS suggeststhat they belong here 12 On -waters- The BHS suggests this word was added to theHebrew text to clarify the inundation This would explain the peculiar syntax in theHebrew text here which has ול מים ב מ ה the flood waters rather than ול ב מ מי ה the watersof the flood as in Genesis 7710 and 911 13 On the livingkind Samaritan reads החיהthe livingkind which is in agreement with the Greek Septuagints τῶν κτηνῶν theMasoretic text has the livingהחי 14 On and from all the flesh So read the Samaritanand Septuagint the Masoretic text has from all flesh 15 On two two This repetition

of two implies in pairs The Septuagint and Syriac have two two here and in verse 20as in the Masoretic text of Genesis 79 amp 715 but the Masoretic text has only one two ineach verse Is this due to haplography [Haplography is a common scribal error in whichthe eye skips over a repetition of letters and the hand writes the letters only once]

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2635

2615 February 2011Genesis 7

7 And then ʔɛlōhı m1 said for No hCome -you(s) and all your(s)

house- to the float As you(s) I haveseen righteous before me in this

generation 2 From all the pure large-quadrupedkind you(s) shall take for you(s) seven seven male and female andfrom the large-quadrupedkind which it[is] not pure two two2 male andfemale3 3 also from the pure4

flapperkind of the skies sevenssevens male and female and from theflapperkind which it [is] not pure twotwo male and female5 for (preserving

as) living [their] seed over [the] faces of all the land 4 As for days still[only]seven I [am] (causing)rain over theland forty days and forty nights andthen I shall wipe(away) all the stood-up(substance) which I have effectuatedfrom over the faces of the land 5 Andthen No h effectuated like all which יהוהhas (laid) him command

6 And No h [was] a son of six hundred

years and the inundation has been

waters6 over the land 7 And so cameNo h and his sons and his woman andhis sons women with him to the floatfrom the faces of the waters of the

inundation 8 From the pure large-quadrupedkind and from the large-quadrupedkind which it isnt pure andfrom the flapperkind and from7 allwhich [is] quietly-moving over theground 9 two two they have come toNo h to the float male and female likewhich יהוה8 has (laid) No h command 10

And then it became for the seven daysand the waters of the inundation have

been over the land 11 In the year of the9 six hundred years for the lives of No h in the second [re]newal10 theseventeenth day for the [re]newal inthis day all [the] springs of [the] vastdeep have split(open) and the meshesof the skies have opened 12 And thenthe downpour became over the landforty days and forty nights 13 In the

1 On ʔɛlōhı m The Samaritan and Syriac reads ʔɛlōhı m here Masoretic text has הוהיSeptuagint combines the two as הוהי ʔɛlōhı m I chose ʔɛlōhı m here because throughoutGenesis where יהוה is used in the phrase And יהוה said tofor [name] to אל is used andnot for ל as here With ʔɛlōhı m in the phrase And ʔɛlōhı m said tofor [name] to (seeאלGenesis 917) or for (see Genesis 613)ל is used 2 On two two The Masoretic Textlacks the second two Samaritan Greek Syriac and Vulgate all include it 3 On maleand female male and female So reads the Samaritan and the ancient translations TheMasoretic Text has instead [a] man and his woman twice in this verse in verses 3 9 amp16 it reads as the others male and female 4 On pure This word is present in the

Samaritan and Greek texts but absent from the Masoretic text 5 On and from theflapperkind which it [is] not pure two two male and female Preserved in the Greek Septuagint this fits the pattern given above but seems to have dropped from the textpreserved in all the other texts Genesis 87 amp Leviticus 1115 indicate that Nō h didindeed preserve impure birds on the float and not just the pure ones 6 On -waters-The BHS suggests this word was added to the Hebrew text of Genesis 617 and may nothave originally been here either 7 On from The Masoretic Text omits the singleconsonant translated here as from the Samaritan Greek Syriac and Vulgate includethe word 8 On הוהי Samaritan reads הוהי Masoretic text has ʔɛlōhı m I chose יהוהhere because throughout the rest of the Pentateuch יהוה occurs in the phrase like which_____ has (laid) [name] command (see Exodus 1228 4023 Numbers 822) The phrase is

less commonly found with ʔɛlōhı m and doesnt include the name of the personcommanded (Genesis 716 214) 9 On the This the is present in the Samaritan andSeptuagint but absent from the Masoretic Text 10 On [re]newal This word ש ד ח is usedonly of the [lunar] month its first day and the celebrations associated with its first day

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2735

27 15 February 2011 Genesis 78

bone of this day11 has come No h andŠe m and Ḫauml m and Yap ɛt -the sons of No h- and No hs woman and his sonsthree women with him12 to the float 14

those and all the livingkind for its kindand all the large-quadrupedkind for itskind and all the quiet-moverkindquietly-moving over the ground for itskind and all the flapperkind for itskind every bird every wing13 15 Andso they came to No h to the float twotwo from all the flesh which in it [has]spirit of lives 16 And the [ones] coming -male and female from all flesh- have

come like which ʔɛlōhı m had (laid) himcommand And then יהוה closed-upencompassing him 17 And then becamethe inundation forty days14 over theland and so the waters increased andthen they lifted the float and so it rosefrom over the land 18 And so thewaters became strong and so theyincreased greatly over the land and sothe float went over the faces of the

waters19

And the waters have beenstrong -greatly greatly- over the landand then all the high mountains which

[were] sub(jacent) all the skies werecovered 20 fifteen cubits from abovethe waters have been strong And sothe mountains15 were covered 21 And

so all flesh quietly-moving over the landexhaled [its final breath] in theflapperkind and in the large-quadrupedkind and in the livingkindand in all the swarmerkind swarmingover the land and all the ʔaumldauml m 22 allwhich [had] breath of spirit of lives16 inits inhalers from all which [was] in thedrained[land] has died 23 And so Hewiped(away)17 all the stood-up

(substance) which [was] over the facesof the ground from ʔaumldauml m as-far-aslarge-quadrupedkind as-far-as quiet-moverkind and as-far-as theflapperkind of the skies And so theywere wiped(away) from the land Andthen remained distinctly No h and [theflesh] which [was] with him in the float24 And so the waters became strongover the land fifty and a hundred days

8 And then ʔɛlōhı m remembered

1

Nō h and all the livingkind and allthe large-quadrupedkind which [was]

11 On In the bone of this day This literal translation of the Hebrew text reveals aHebrew idiom the bone of something is its essence its self itself So In the bone of this day conveys the sense In this day itself 12 On with him BHS suggests thisreading which is supported by the Septuagint and the Pseudo-Jonathan Targum andGenesis 816amp18 The Masoretic Text has with them In with him there is theimplication that they are saved through being with righteous Nō h because they are hisfamily A mans family is made up of himself his wife his male offspring and their wivesand his unmarried female offspring 13 On every bird every wing These words arelacking from the Septuagint but present in the Masoretic Syriac and Samaritan textsThe BHS suggests to delete them 14 On forty days The Septuagint has forty days andforty nights as in 712 the Masoretic Samaritan and Syriac texts do not include andforty nights here 15 On the mountains The Septuagint and Syriac have the highmountains here as in the preceding verse which is perhaps correct Masoretic Text andSamaritan has simply the mountains here 16 On breath of spirit of lives TheSeptuagint and Vulgate read simply breath of lives 17 On And so He wiped(away) Soreads the Masoretic Text and Septuagint The King James Version reads And every livingsubstance was destroyed and the BHS suggests that the verb may be mediopassive(Niphal) rather than simple active (Qal) Has the direct object marker ת א not beennoticed Its presence marks all the stood-up(substance) as being an object of atransitive verb rather than the subject of a mediopassive verb 1 On ʔɛlōhı m

remembered Not that Nō h had ceased to be in ʔɛlōhı ms mind Rather this Hebrew verbfor remember implies bringing something to the forefront of ones mind bringing athought into focus ʔɛlōhı ms focus has at this point changed from flooding the world torestoring Nō h and those with him

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2835

2815 February 2011Genesis 8

with him in the float And then ʔɛlōhı mcaused spirit2 to traverse over the land

And then the waters subsided 2 Andthen [the] springs of [the] deep and the

meshes of the skies were confined andso the downpour from skies waswithheld 3 And then the watersreturned from over the land [a] goingand [a] returning And then the waters(became)deficient from [the] end of [the] fifty and a hundred days 4 Andthen the float reposed in the seventh[re]newal in the seventeenth day of the[re]newal over the mountains of

ʔaraumlrauml t3 5 And the waters have been[a] going and [a] becoming deficient as-far-as the tenth [re]newal In the tenthin [day] one for the [re]newal theheads of the mountains have been seen6 And then it became from the end of forty days and then No h opened thewindowhole of the float which he haseffectuated 7 And then he sent(away)the crow4 and then it went out -(a)

going out and (a) returning- as-far-asthe drying of the waters from over theland 8 [And then No h (made)delayseven days]5 And then he sent(away)the dove from with him for seeing

Have the waters (become)lightweightfrom over the faces of the ground 9

And the dove has not found repose forthe concavity of its foot and so it

returned to him to the float as thewaters [were] over the faces of all theland And then he sent his hand andthen he took it and then he caused it tocome to him to the float 10 And then he(made)delay6 still(more) seven otherdays and then he caused addition [for]sending(away) the dove from the float11 And then the dove came to him for[a] time of [an] evening and see A

ripped-off leaf of [an] olive(tree) in itsmouth And then No h knew the watershave (become)lightweight from overthe land 12 And then he (made)delay7

still(more) seven other days and thenhe sent(away) the dove and it has notadded returning to him still(more) 13

And then it became in one and sixhundred years [for the lives of No h]8 inthe first [[re]newal] in [day] one for the[re]newal the waters have drainedfrom over the land And then No hcaused the covering of the float to turn-aside and then he saw and see Thefaces of the ground have drained 14

2 On spirit In this verse wind is implied Ive tried to translate this word ח ו רconsistently as spirit The Latin word spiritus originally meant breath but came to beused to mean the non-physical lifeforce of a living being (animus) All these meanings arewithin the word ח ו ר Indeed it could be argued that wind and breath are non-physicalwhilst made up of moving particles it is the flow of the particles which makes itbreath rather than just being air Is flow physical 3 On the mountains of ʔaraumlrauml tNote that the name ʔaraumlrauml t -Urartu in Assyrian- was the name of a large geographicregion in which there was a kingdom in the early 1st millenium BCE Somewhere in themountain ranges of this large geographic region the float came to rest A mountain aboutthe border of Armenia now bears the name Ararat from this account 4 On the crow After the crow the Septuagint has to know if the water has ceased perhaps from verse8 5 On [And then Nō h (made)delay seven days] This sentence is added at thesuggestion of the BHS Verse 10s other seven days seems to suggest that Nō h haddelayed a first seven days here 6 On And then he (made)delay The BHS says it isprobably to be read this way The Masoretic text has חל י And then he perforated [to doוsomething new] that is he began 7 On And then he (made)delay The Piel verb hasbeen translated as the BHS suggests it should probably be both here and in verse 10 but

what is found here in the Masoretic text is the Niphal חל י י And then he was delayed 8ו On [for the lives of Nō h] The Septuagint has these words here as also found inGenesis 711 Their meaning is implied whether or not they were copied to this locationor they dropped from it

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2935

29 15 February 2011 Genesis 89

And in the second [re]newal in theseven and twentieth day for the [re]newal the land has dried

15 And then ʔɛlōhı m worded(up) to

No h saying 16 Go out from the float you(s) and your(s) woman and your(s) sons and your(s) sons women with

you(s) 17 And9 all the livingkind which[is] with you from all flesh in theflapperkind and in the large-quadrupedkind and in all the quiet-moverkind quietly-moving over theland bring out with you And then theywill swarm in the land and then they

shall (re)produce and then they shallincrease over the land 18 And thenNo h came out and his sons and hiswoman and his sons women with him19 And10 all the livingkind all the large-quadrupedkind and all the flapperkindand all the quiet-moverkind quietly-moving over the land11 for theirfamilies they have come out from thefloat

20 And then No h built [a] ritual(firestand) for יהוה and then he took from all the pure large-quadrupedkindand from all the pure flapperkind andthen he caused to ascend ascenders inthe ritual(firestand) 21 And then יהוהsmelled the smell of the contentmentand then יהוה said to his heart I will

not still(more) cause addition formaking the ground lightweight12

because of the ʔaumldauml m as thehandiwork of the heart of the ʔaumldauml m

[is] bad from his youth and I will notstill(more) cause addition for smitingall living like which I have effectuated

22 Still all the days of the land seedand harvest and coldness and hotnessand warming-season and cooling-season13 and day and night shall notsabbatize

9 And then ʔɛlōhı m goodspoke No hand his sons and then He said for

them (Re)produce and increase andfill the land1 2 And the fear of you(pl)and the breaking-dread of you(pl) isover all the livingkind of the land 2[andover all the large-quadrupedkind] andover all the flapperkind of the skies[and]3 in all which the ground quietly-moves and in all the fishes of the seain your(pl) hand they have been given3 All quiet-moverkind which it [is] livingshall be for you(pl) for food likegreenness of vegetation I have givenfor you(pl) all 4 Distinctly flesh in itsbreather [its blood]4 you(pl) shall noteat 5 And distinctly your(pl) blood for

your(pl) breathers I seek from [the]hand of all [the] livingkind I seek it andfrom the hand of the ʔaumldauml m from the

9 On And Samaritan Septuagint and Syriac include Masoretic Text omits 10 OnAnd Samaritan Septuagint Syriac and Vulgate include most manuscripts of theMasoretic Text omit 11 On all the large-quadrupedkind and all the flapperkind and allthe quiet-moverkind quietly-moving over the land So reads the Septuagint but theMasoretic Text reads all the quiet-moverkind and all the flapperkind all [those] quietly-moving over the land and the Samaritan reads all the flapperkind and all the quiet-moverkind quietly-moving over the land 12 On for making the ground lightweightHebrew idiom to curse belittle make to be of little value 13 On warming-season andcooling-season Traditionally translated summer and winter these two seasonsapparently make up the whole year But the focus of warming-season is the fruit of summer and cooling-season seems to include autumn and winter 1 On (Re)produceand increase and fill the land These are again the words of Genesis 128 signifying anew beginning albeit man is already bad from his youth now (Genesis 821) 2 On [andover all the large-quadrupedkind] Absent from the Hebrew texts suggested by the

manuscripts of the Septuagint 3 On [and] Present in some manuscripts of theMasoretic Text and Samaritan Pentateuch 4 On [its blood] The BHS suggests this is agloss -an addition to the text- to explain the meaning of in its breather The Hebrewsyntax of the verse would be more usual without it

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3035

3015 February 2011Genesis 9

hand of the man and5 his brother I seek the breather of the ʔaumldauml m

6 [One] spilling the blood of theʔaumldauml m

~ in the ʔaumldauml m6 his blood shall bespilt

as in [the] silhouette of ʔɛlōhı m~ He has effectuated the ʔaumldauml m7 And you(pl) (Re)produce and

increase~[And]7 swarm in the land and

dominate8 in it8 And then ʔɛlōhı m said to No h and to

his sons with him saying 9 And I see

me [Im] causing my covenant tostand [my covenant] with you(pl) andwith your(pl) seed after you(pl) 10

And with all the breatherkind of thelivingkind which [is] with you(pl) inthe flapperkind and9 in the large-quadrupedkind and in all thelivingkind of the land with you(pl)from all the out-goers of the float [forall the livingkind of the land]10 11 And

so I cause my covenant to stand with you(pl) and all flesh shall not be cutoff still(more) from the waters of theinundation and there shall not be still(more) [an] inundation for ruining theland 12 And then ʔɛlōhı m said This[is] the sign of the covenant which I[am] giving between me and you(pl)

and all breatherkind of livingkindwhich [is] with you(pl) for generationsof unseentime 13 My bow I have givenin the cloud and so it shall be for [a]

sign of [a] covenant between me andthe land 14 And then it shall be in myclouding a cloud over the land andthen shall be seen the bow in the cloud15 And then I will remember mycovenant which [is] between me and

you(pl) and all breatherkind of livingkind in all flesh and the watersshall not still(more) become for [an]inundation for ruining all flesh 16 And

so the bow shall be in the cloud and Iwill see it for remembering [a]covenant of unseentime betweenʔɛlōhı m and all breatherkind of livingkind in all flesh which [is] overthe land 17 And then ʔɛlōhı m said toNo h This [is] the sign of the covenantwhich I have caused to stand betweenme and all flesh which [is] over theland

18 And so the sons of No h became thegoers-out from the float Še m andḪauml m and Yap ɛt And Ḫauml m [was] thefather of Kanaʕan 19 Three [are] thesethe sons of No h and from these hasshcattered11 all the land

20 And then No h perforated [tobecome] a man of the ground and then

5 On and Some Masoretic manuscripts the Cairo Genizah the Samaritan Syriac and Vulgate include this word Without it the man of his brother could be understood6 On in the ʔaumldauml m That is by the ʔaumldauml m In both Biblical Hebrew and Greek in not

only used as a locative preposition but is also used to signify the agent bythrough whomsomething is done 7 On [And] The ancient translations the Samaritan version and afew manuscripts of the Masoretic Text include this and 8 On [dominate] The knowntexts have increase ו רב ו as already found earlier in this verse but the BHS suggests itbe emended to ו רד ו dominate on the basis of Genesis 128 Origens recension of theSeptuagint (that found in his Hexapla) supports this emendation reading κατακυριεύσατεαὐτῆς as in Genesis 128 As can be seen a scribal error involving a single letter couldchange ו רד ו dominate into ו רב ו increase 9 On and The Cairo Genizah SamaritanSeptuagint Syriac and some Targums support this and The Masoretic text omits it10 On [for all the livingkind of the land] These words are absent from the Septuagintand the BHS suggests that they are perhaps to be deleted 11 On shcattered The root

נפץ at some times means to scatter and at other times means to shatter Were theseperhaps originally two distinct roots I have coined a word shcattered to translate this verb leaving it to the reader to recognise the verb and determine from each contextwhich sense is meant

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3135

31 15 February 2011 Genesis 9-19

he planted [a] vineyard 21 And then hedrank from the wine and then he wasintoxicated And then he revealedhimself in the midst of his tent 22 And

then Ḫauml m -the father of Kanaʕan- sawthe nakedness of his father And thenhe (made) [it] manifest12 for his twobrothers in the outside 23 And thenŠe m and Yap ɛt took the cloth and thenthey set [it] over the shoulder(girdle) of the two of them and then they wentbackward and then they covered(up)the nakedness of their father and theirfaces [were] backward and the

nakedness of their father they have notseen 24 And then No h awoke from hiswine and then he knew what his smallson13 has effectuated for him 25 Andthen he said

Accursed [is] Kanaʕan~ Servant of servants14 shall he be for

his brothers26 And then he saidGoodspoken [is] יהוה ʔɛlōhı m of Še m

~ and let Kanaʕan be [a] servant forhim27 Let ʔɛlōhı m cause spreading(open)

15 for Yap ɛt~ and let him settle in the tents of

Še mand let Kanaʕan be

~ servant for him28 And then No h lived after the

inundation three hundred years andfifty years 29 And then all the days of

No h became nine hundred years andfifty years and then he died

102 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

112 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

122 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

132 3 4 5 6 7 8 9 10 11 12 13 14 15 16 1718

142 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24

152 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21

162 3 4 5 6 7 8 9 10 11 12 13 14 15 16

172 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27

182 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33

192 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38

12 On (made)manifest Such is the root meaning of this verb It usually refers tomanifesting something by narrating it Whether by word or deed Ḫauml m manifested hisfathers nakedness -that which is to be covered not exposed- and thus he greatly shamedhis father 13 On his small son Nō hs younger son The order of Nō hs sons is alwaysfound in Scripture as Še m and Ḫauml m and Yap ɛt and this may imply birth order TheBook of Jubilees gives this order and specifically states birth years for each This ordermakes Ḫauml m the middle son younger only than Še m Could it be that the small sonreferred to here is in fact Nō hs grandson Kanaʕan who perhaps on being informed of Nō hs nakedness effectuated some unmentioned evil even worse than Ḫauml m did It isKanaʕan that becomes the subject of the curses that follow In the Book of Jubilees710-14 it applies the phrase younger son to the youngest son of Ḫauml m [Nō h] knew allthat his younger son had done unto him and he cursed his son and said Cursed beCanaan And Ham knew that his father had cursed his younger son and he wasdispleased that he had cursed his son and he parted from his father he and his sons with

him Cush and Mizraim and Put and Canaan but neither does it explain what this younger son Kanaʕan actually did 14 On Servant of servants This means a mostservant-like servant Likewise King of kings means a most kingly king 15 On Letcause spreading(open) This verb sounds almost the same as the name Yap ɛt

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3235

3215 February 2011Genesis 20-50

202 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18

212 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

222 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24

232 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

242 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55 56 57 58 59 60

61 62 63 64 65 66 67

252 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

262 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35

272 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46

282 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

292 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35

302 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43

312 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55

322 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

332 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

34

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31

352 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

362 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43

372 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36

382 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

30

392 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

402 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

412 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55 56 57

422 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38

432 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 3031 32 33 34

442 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

452 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28

462 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

472 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31

482 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

492 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33

50

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3335

33 15 February 2011 Deuteronomy 1-22

12 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29 30 31 32

33 34 35 36 37 38 39 40 41 42 43 44 45 46

22 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29 30 31 3233 34 35 36 37

32 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29

42 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29 30 31 32

33 34 35 36 37 38 39 40 41 42 43 44 45 46 47

48 49

5

2 3 4 5 6 I [am] your(s)יהוה ʔɛlōhı m

which I have caused you(s) toexit from the land of Egypt from ahouse of servants 7 There shall not befor you(s) other ʔɛlōhı m against myface 8 You(s) shall not make for you(s)an idol statue1 Every appearancewhich [is] in skies from above or which[is] in the land from sub(jacent) orwhich [is] in the seas from sub(jacent)to the land 9 10 11 12 13 14 15 16 17 18 19

20 21 22 23 24 25 26 27 28 29 30 31 32 33

6

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25

72 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26

82 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20

92 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29

10

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

112 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

122 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

132 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18

142 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

152 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

162 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

172 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

182 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

192 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21

202 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

212 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

222 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

30

1 On idol statue This Hebrew word is only used Biblically for statues involved inworship

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3435

3415 February 2011Deuteronomy 2324

232 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25

24Because a man takes a womanand then1 he marries her and

then it happens if she doesnt findfavour in his eyes because he has foundin her a nakedness of a thing and thenhe writes2 for her an account of cuttingoff and then he gives in her hand and

then he sends her from his house 2 andthen she exits from his house and thenshe goes and then she becomes foranother man 3 and then the latter man

hates her and then3 he writes for heran account of cutting off and then hegives in her hand and then he sendsher from his house or because thelatter man dies which he took her to

1 On Because a man takes a woman and then Here יהוה first tackles this manmadecustom which he hated (Mal 216) rather than endure in the oneness that יהוה haddesigned a man and his wife to endure in (Gen 224) the people had a custom of sendingtheir wives away because they had ceased to look on them with favour They sent themwith a written account which in their eyes severed the oneness of the marriage In three verses יהוה outlines 1) their divorce custom 2) what it caused the woman to do and 3)what the woman was likely to suffer In the fourth verse he applies a penalty to the onewho has initiated this chain of events the man who divorced her in the first place isrestricted from taking her again The wife which he chose not to treasure has become

forbidden to him he thus cannot chose to do love or hatred to her anymore for his choicehas been made and has produced defilement and abominable consequence Evidently יהוהwanted His people to see the bad consequences of this custom of theirs and perhapssome of them would hesitate from divorcing their wives Why did He not absolutely forbiddivorce Messiah answers that it was because of their stubbornness (Mt 198) forbiddingthe custom would not stop them doing it Messiahs teaching deals more completely withdivorce in as much as it reveals the will of הוהי will for marriage that what He has boundshould be honoured until death (Mk 102-12 1Cor 739) יהוה also supplies His Spirit tothose who receive Messiahs teaching so that now His people may not be natural hard-hearted carnal and rebellious in their customs but instead agreeable to יהוה andempowered to do all His will 2 On and then he writes This is just another link in thechain of events marked just like the other links with the consecutive preterite It is not as

the KJV or as the Pharisees took it(Mt 197) that the man is commanded to do any of thisIndeed this passage does not even approve of what he does but instead penalises him forthis action(v4) This passage does not approve of divorce on the basis of a nakedness of athing or on the basis that he hates her (v3)Therefore any discussion of sufficientgrounds for divorce is made void even as יהוה has given no approval of this custom onany grounds 3 On the latter man hates her and then The first verse narrates thewomans husbands actions because he finds in her a nakedness of a thing and this versenarrates the latter mans actions on the basis that he hates her The Pharisaic schools of Hillel and Shammai took a nakedness of a thing as though יהוה had indicated in thisphrase what was sufficient grounds for divorce and then they argued about what anakedness of a thing could mean whether it be as mild as spoiling the food (Hillel) or as

severe as sexual sin (Shammai) But this latter man divorces because he hates herWould either party argue that יהוה had indicated that hatred is sufficient grounds fordivorce Rather it is all merely a narrative without any sanctioning of divorce or anyrestriction until verse 4

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3535

35 15 February 2011 Deuteronomy 24-34

him for a woman 4 he shall not be able4

-her husband the first which he senther- to return to take her to become forhim for a woman after which she has

caused herself to become defiled for it[is] an abomination5 against the face of יהוה and you shall not cause the land tosin which yourיהוה ʔɛlōhı m gives to you[for] property 5 6 7 8 9 10 11 12 13 14 15 16

17 18 19 20 21 22

252 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19

262 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19

272 3 4 5 6 7 8 9 10 11 12 13 14 15 16 1718 19 20 21 22 23 24 25 26

282 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55 56 57 58 59 60

61 62 63 64 65 66 67 68

292 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

302 3 4 5 6 7 8 9 10 11 12 13 14 15 16 1718 19 20

312 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

30

322 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52

332 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

342 3 4 5 6 7 8 9 10 11 12

4 On he shall not be able See verse 1s notes regarding this restriction placed on thehusband] [On her husband In this whole narrative יהוה calls nobody but the firsthusband her husband] [On she has caused herself to become defiled This passive

reflexive verb states that she has caused herself to be defiled She has caused herself tobe defiled by the actions she took in verse 2 which were provoked by her husbandsactions in verse 1 This clearly shows that the second relationship was a defiling sexualrelationship -a form of sexual immorality and not a pure marriage in s eyes- for herיהוהhusband still lived (Rom 73) The divorced woman who understands this thus hasopportunity to not be defiled by entering a second relationship 5 On it [is] anabomination יהוה shows His disapproval of this entire situation so that His people mightlikewise sense the abomination of the defiling sexual relationship between a mans womanand another man It is not the taking back of the defiled wife that is abomination butrather to do so would be to receive what has been defiled by a defilement which should beseen as a defilement the relationship with a man other than her husband Likewise יהוה

has considered His people defiled which have broken faith with Him and whored afteridols (Jer 3 1) And yet as defiled as they have become from their other lovers He calls

Page 2: Scriptures Of The Faith Once Delivered

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 235

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 335

3 15 February 2011

pref

Preface

Peace and light to those who readThe ancient Scriptures of the Bible are the most authentic source for knowing

the faith once-for-all delivered to the saints (Jude 3) They contain the message of יהוה ʔɛlōhı m the word of the Mighty One through which people from all nations of mankind can be spared from the judgment which is to come with which theMighty One is about to reward this earth Through this original faith which wasonce delivered to the saints (Jude 3) we can become members of Yahwas eternalkingdom

Why is the Bible difficult to translate

The Scriptures of the Bible are foreign to us in at least three ways1They were written in completely different languages to English2They were written through set-apart people whose Way of life was completely

different to that of the highly perverted culture we now live in (Revelation 183)3They were inspired by a most perfect and set-apart Mighty One (2Timothy

316) but for two millenia have been in the hands of fallible menSometimes because of these things the message of the Scripture becomes

diluted as it is translated to make it more acceptable to English to Western mindsor to the traditions of fallible men

Sources for inaccurate translation

Sometimes translations follow the legacy of their preferred older translationsrather than translating words phrases and passages afresh

Sometimes translations are performed with the agreement of amultidenominational committee in order to avoid sectarian bias The downside of this is that the radical meaning of certain passages is unlikely to be acceptable toa multidenominational committee and therefore the translation will be translatedin a way which is palatable to the majority nullifying the truth which Yahwa gaveto His set-apart people

It is sometimes claimed by certain religious authorities that a particularmanuscript or text (eg the Masoretic Text the Textus Receptus the Peshitta or

even the King James Version) has the original text preserved without changeSome translations seem to accept a text type on this basis or because it ispopular rather than on the findings of scholarly textual analysis

Translation philosophy

The aim of this translator is to use a reconstructed original text based on thebest manuscript evidence available to produce a fresh and essentially literal(word-for-word) translation of the ancient Scriptures into English which revealsthe message originally inspired by Yahwa which is the meaning originallyintended by those who first wrote it

Where I succeed praise be to Yahwa Where I fail may Yahwa protect His

message

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 435

415 February 2011

Translation style

In the opinion of this translator the goal is to best capture the original meaningand to this end the translation may often compromise English grammarPunctuation and capitalisation are not features of the original manuscripts let thereader discern that these are the work of the translator

To use gender inclusive language and to suit this translation to the palate of Western culture are apart from the aim of this translation It should be kept inmind that in the source languages the masculine plural form of many words suchas brothers and sons may refer to a mixed group including females as well asmales

Treatment of names

Words taken to be proper nouns are capitalised such as names of places andpersons and titles Representations of the Tiberian Hebrew or Greek spelling

pronunciation are used in preference to traditional English spellingThe letters of the divine Name correspond to YHWH and are left as יהוה Thepronunciation of this Name is highly debated The translators current guess isthat it is derived from a Simple (Qal) Stative Imperfective verb form of root HW-which verb form would have been pronounced yahwayu meaning he is The lastsyllable may have been removed from yahwayu to form the Name Yahwa Thiswould avoid forms of inapproriate meaning caused by inflection of the name (A nominative case Yahwayu would have been inflected as Yahwaya in the

Accusative case which would have been identical in pronunciation to asubjunctive verb yahwaya which has the inappropriate meaning He would be)

ʔɛlōhı m is the plural of a common noun used to refer to mighty ones whether

human or (supposedly) divine It is also used as a majestic plural to refer to asingular supreme being reckoned to be qualitatively great (though quantitatively just one being) by those who worship that supreme being ʔɛlōhı m is thus used asa title for יהוה by His worshipers but ʔɛlōhı m was also used by those whoworshiped false gods as a title for individual deities they worshiped For exampleDaumlg o n is called ʔɛlōhı m in Judges 1623 and Baʕal is called ʔɛlōhı m in 1Ki 1825The Hebrew word is typically transliterated as ʔɛlōhı m

ʔadōnauml y is a title related to ʔaumldō n lordmasterruler and is used exclusively forיהוה This Hebrew word is transliterated

The presenceabsence of the definite article before such words will be reflectedin the translation by the presenceabsence of the

The translator has noticed that the occurrence of Greek κυριος kurios (lordmaster) without the article often corresponds to the divine Name יהוה Thereforeיהוה has often been supplied in place of κυριος in the Greek New Testament wherethe translator reckoned that יהוה was implied

Other names are generally written with a transliteration of the Tiberian formsfound in the Masoretic text with the following exceptions

If there are variants of a particular name the variant that was most popular inthe 1st century CE is chosen for transliteration and is used consistently Forexample ישוע is chosen rather than pre-exilic יהושע as it is ישוע that is transliteratedconsistently in the Greek and Aramaic Old and New Testaments It is the short

form that underlies the pronunciation that the 1st century believers usedIf there is good evidence that a name was vocalised differently in the 1stcentury than in the Tiberian tradition and the 1st century vowels accord better

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 535

5 15 February 2011

with the original phonemes of the name the transliteration is modified to reflectthose more original vowels For example Yešu ʕ rather than Tiberian YešuaʕMaryauml m rather than Tiberian Miryauml m

Contrary to the Tiberian pointing Greek transcriptions often indicate the

quality of reduced vowels even after gutterals This translation does likewise butmarks the reduced vowel with a breve a ɔ ɛ ə denoting a reduced vowel of dubious quality

Greek transcriptions found in the LXX and Hexapla only sometimes mark vowelswhere the Tiberian system marks anaptyctic vowels (such as the second vowel inʕedɛn) and patach furtivum Anciently these did not exist but came into being inorder to pronounce the words more easily When the Greek transcriptions suggestthe pronunciation of such vowels this translation includes them but marks themwith the ultra-short vowel marker eg ɛ to indicate that they are not to bepronounced as full vowels

Generally and otherwise i e ɛ a ɔ o and u correspond to the qualitativedistinctions marked by the Tiberian vowel points Albeit a pronunciation slightlymodified from the Tiberian pronunciation is suggested to be more authentic to thetime of the 1st century CE

Long qɔmɛs (transliterated distinctly as auml) as an open central auml (as in Proto-Semitic)

The e (sere ) midway between auml and i (hı rɛq)The o (holɛm) midway between auml and u (qibbusšurɛq)The ɛ (səg ōl) as a neutral central vowel midway between e and oThe a (patah) midway between ɛ and auml andThe ɔ (short qɔmɛs) midway between o (Sephardi pronunciation of short qɔmɛs)

and u (which Babylonian pointing has instead of short qɔmɛs)Long vowels are not marked in the Tiberian system but are marked in thistransliteration with macrons ı e ɛ auml o u Stressed vowels are marked with anaccent underneath as in Yešu ʕ

Special notation

Words used in the translation which do not literally translate words in the sourcetext are [within square brackets]

The English word you is of ambiguous number but in the source languages it isnot so Hence this translation uses you(s) and you(pl) to distinguish betweensingular and plural

Footnotes relate to the determination of the text its translation or itsinterpretationParts thought not to originally belong to the text if retained for completeness

will be enclosed within [[double square brackets]]

Textual basis

Attention has been given to the Biblia Hebraica Stuttgartensia (BHS) footnotesto attempt to best represent the original text for the Old Testament

Likewise for the New Testament the Greek New Testament (GNT) text producedby NAUBS is generally used To understand the original text is the mutual goal of both the translator and the reader On account of this it is highly recommended

that this work be used in conjunction with the BHS and the GNT

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 635

615 February 2011

Verse numbering divisions and order of books

The system for dividing ordering and naming the books of the Hebrew OldTestament text differs from that commonly used in English Bibles The Englishtradition is used to make it easy to refer to

Likewise early Greek manuscripts preserve various different orderings of theNew Testament books than that which is found in most modern translations The

Apostles general epistles are typically found before Pauls epistles to peoples andPauls epistles to individuals are placed last just before the Revelation As the numbering of chapters and verses is a relatively modern and pragmatic

thing this translator has used the convention common in English Bibles for easyreference not implying that passages or verses are necessarily correctly dividedthereby

Important note

test everything hold fast what is good (1Thess 521)Man makes no perfect translation To test and prove -and even to properlyunderstand- many of the claims of this translation it is expected that readers willneed to refer to the BHS and GNT to dictionaries and concordances even as thetranslator has done

The translator encourages all readers to become life-long learners of the Ancient Scriptures even as he is

A work in progress

English will change and new manuscript evidence may appear I expect to beconstantly revising and correcting this translation as required as long as I live If

you have evidence to suggest that I have mistranslated anything please show it tome garthgrenachehotmailcom

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 735

7 15 February 2011

intro

Introduction

Published in 2010 this version of the Bible in the English language wastranslated from manuscripts of the Hebrew Scriptures and the Greek NewTestament

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 835

815 February 2011

Table of Contents

GenesisDeuteronomy

9 33

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 935

9 15 February 2011 Genesis 1

1In (what is)first1 ʔɛlōhı m2 hascreated the skies3 and the land 2

and the land has been4 a disarray andan empty(thing) and darkness [was]over [the] faces of [the] deep and the

Spirit5 of ʔɛlōhı m [was] hovering overthe faces of the waters6 3 and then7

ʔɛlōhı m said Let8 light9 become andthen light became 4 And then ʔɛlōhı m

1 On (what is)first The definite article (the) is not used with this Hebrew word here orusually (eg Lev 212 Deut 3321 Is 4610) This word refers to what is first and needsno definite article 2 On ʔɛlōhı m This plural form is used as the plural of a commonnoun which refers to a mighty one whether human or (supposedly) divine The pluralform is also used as a majestic plural to refer to a singular supreme being reckoned to bequalitatively great (though quantitatively just one being) by those who worship thatsupreme being ʔɛlōhı m is thus used as a title for יהוה by His worshipers but ʔɛlōhı m wasalso used by those who worshiped false gods as a title for individual deities theyworshiped For example Daumlg ō n is called ʔɛlōhı m in Judges 1623 and Baʕal is calledʔɛlōhı m in 1Ki 1825 This usage demonstrates that it is not on account of a (post-apostolic) trinity concept that a majestic plural is used as a title for the Creator See1Corinthians 86 3 On the skies The secondary meanings for English heaven arebeyond the semantic realm of the Hebrew word for skies שמים This Hebrew word has thesimple meaning of sky in the broadest sense the skies and the land encompass theUniverse The same word skies is to refer to the realm of the celestial beings or of thestars or of the clouds or of the birds even hanging from a tree is said to be between theskies and the land (2Sam 189) שמים always occurs in a form identical to the Hebrew

dual form but is not dual in meaning Hence in Greek translation it becomes eithersingular ουρανος or plural ουρανοι This translation uses skies for שמים to refer non-specifically to all the space above the land or any region thereof 4 On the land hasbeenThe Hebrew text does not imply became as some translations render itThroughout this narrative and the many other narrative sequences of the HebrewScriptures sequential events are specially marked with the consecutive preterite form of the verb For example the first word of the next verse is ויאמר a consecutive preteritewhich marks that and he said is a sequential event in the narrative The lands beingchaotic is not so marked Therefore it is not the goal of this text to teach that the landbecame disordered after it was created Rather this verse implies that the world isfundamentally a chaotic mess without ʔɛlōhı ms commandments to bring order to it This verse does not describe events but rather sets the scene for the events that follow Watchwhat order is brought out of disorder as world arranges itself in response to the Masterscommandments 5 On and the Spirit If this work were authored in English it wouldprobably read but here Hebrew does not often use a but word when adding sentencestogether Throughout this translation the reader may judge from the context of an andwhether or not a statement contrasts with the previous one 6 On faces of the watersThe Hebrew word for waterwaters like that for skyskies is locked in dual form Toexpect it to change form to represent singular dual or plural meanings is not reasonableSimilarly faces is locked in plural form 7 On and then The sequential force of theconsecutive preterite will often be rendered and then throughout this tranlsation Theconsecutive preterite marks a temporally andor logically sequential event 8 On letThe Hebrew jussive marks that this is a commandment that light should become It is the

imperative force of commandments that English renders with let 9 On light Bringinglight out of darkness is ʔɛlōhı ms first step in bringing form and order to the emptyuniverse Darkness is a non-entity the absence of the light which ʔɛlōhı m gives When Hecauses that light to be withdrawn He creates darkness (Is 457) physically or spiritually

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1035

1015 February 2011Genesis 1

saw the light as good10 and thenʔɛlōhı m caused separation between11

the light and the darkness 5 And then12

ʔɛlōhı m called the light day13 and thedarkness He has called night14 Andthen evening became and then morningbecame one day15[of creating haspassed and a new day has begun]

6 And then ʔɛlōhı m said Let acompression16 become in the midst of the waters and let it become causingseparation between waters for thewaters and so it became17 7 And thenʔɛlōhı m effectuated18 the compressionand then He19 caused separationbetween the waters which [were] from

sub(jacent) to the compression andbetween the waters which [were] fromover the compression And thenʔɛlōhı m saw [it] as good20 8 And then

ʔɛlōhı m called the compression skies And then evening became and thenmorning became a second day[of creating has passed and a new day hasbegun]

9 And then ʔɛlōhı m said Let thewaters from sub(jacent) the skies begathered together to one gathering21

and the dry[land] be seen and so itbecame And then the waters from sub

(jacent) the skies were gathered totheir gathering and so the dry[land]was seen22 10 And then ʔɛlōhı m called

10 On ʔɛlōhı m said[became]ʔɛlōhı m saw as good This important pattern isemphasized by its repetition in this first passage of the Scripture The pattern has asimple meaning יהוה regards the fulfilment of His command to be good Fulfilling Hisword is His goal for His creation It is no different when it comes to His creatures whichhave volition (will) particularly humans if we will be and do what He has commanded forhumans in the Scriptures He will regard this as good The Master Yešuʕ is the Word of יהוה and He fulfills it (Mt 417) and causes His faithful followers to do likewise (Mt 519Ro 214 1Jo 26 Ga 220 Col 127) 11 On between To convey the sense of being

between two things Hebrew uses בין before each of the things English does not usebetween in this way 12 On and then The consecutive preterites here mark chronological events ʔɛlōhı m said and then it became and then He saw it as good andthen He separated it and then he called it day and then evening happened and thenmorning happened 13 On called the light day Note that it is the light that יהוה calledday Scripturally day is daytime period not a 24-hour period Nevertheless the setapart times of הוהי are kept from the dark period before the light period (Lev 2332) anight and then a day is celebrated 14 On He has called night The naming of thedarkness is not a consecutive preterite This infers that the darkness (which alreadyexisted see v2) was already was called night before the light was called day or at leastthat the naming of the darkness is not marked as consecutive to the naming of the light15 On one day It is not as the KJV reads that this evening and this morning were one

day Evening ערב is the last period of the day and is thus a light period evening concludesa day with sunset then night begins Morning בקר is the first period of a new daycommencing with sunrise Therefore one day a second day a third day should beconsidered a count of the daytimes in which יהוה created Since the creation of lightdayיהוה created during daytime Which day begins in this verse The morning here is of thesecond day 16 On compression The Hebrew noun is related to a verb which means tobeathammerstampflatten out a flattened out thing 17 On And so it became TheBHS suggests that this sentence belongs here as in the Greek text rather than at the endof verse 7 Throughout this chapter this sentence is positioned after each creativecommandment of ʔɛlōhı m 18 On effectuated The Hebrew word means to do or makesomething hence this translation 19 On He Or it ie the compression 20 On And

then ʔɛlōhı m saw [it] as good The BHS suggests that this sentence belongs here whichfits the pattern found throughout the chapter 21 On one gathering So reads the Greek text Masoretic text one place 22 On And then the waters These words arepreserved in the Greek text but not in the Masoretic text

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1135

11 15 February 2011 Genesis 1

the dry[land] land and the gatheringof the waters He has called seas andthen ʔɛlōhı m regarded [it] because [itwas] good 11 And then ʔɛlōhı m said

Let the land cause sprouting of shootkind23 [and] vegetation causingsowing of seed [and] the fruit treekindeffectuating fruit24 which [has] its seedin it over the land and so it became 12

And then the land brought outshootkind [and] vegetation causingsowing of seed for its25 kind and thetreekind effectuating fruit which [has]its seed in it for its kind and then

ʔɛlōhı m saw [it] as good 13 And thenevening became and then morningbecame a third day[of creating haspassed and a new day has begun]

14 And then ʔɛlōhı m said Let26 lightsin the compression of the skies becometo cause separation between the dayand the night and they shall be forsigns and for appointments and fordays and years 15 and they shall be for

lights in the compression of the skies tocause light over the land and so it

became 16 And then ʔɛlōhı meffectuated the two of the great lights27

-the great light for the dominion of theday and the small light for the

dominion of the night- and the stars 17 And then ʔɛlōhı m gave them in thecompression of the skies for causinglight over the land 18 and for ruling inthe day and in the night and forcausing separation between the lightand the darkness and then ʔɛlōhı msaw [it] as good 19 And then eveningbecame and then morning became afourth day[of creating has passed and a

new day has begun]20 And then ʔɛlōhı m said Let thewaters swarm a swarmerkind of breatherkind28 of livingkind andflapperkind29 shall flap over the landover the faces of the compression of the skies and so it became30 21 Andthen ʔɛlōhı m created the big reptiles31and all the breatherkind of thelivingkind quietly-moving which the

waters swarmed for their kind and allflapperkind of wing for its kind and 23 On -kind Many Hebrew nouns can be used as singular or as collective nouns (likethe English word fish) When used collectively this translation prefers using a -kind suffixrather than translating them as grammatical plurals 24 On fruit for its kind hasbeen omitted from this as BHS suggests it was added from the following verse 25 On its Hebrew has a masculine and feminine noun system hence KJVs his Englishuses its for impersonal things 26 On letbecome these two English words translateone Hebrew jussive verb a commandment that the lights should become 27 On lightsThe sun produces light and the moon reflects light but as light comes to the earth fromboth they are both called lights 28 On breatherkind The Hebrew word here נפש is very versatile but at its root it is about breath Breathing maintains life and consciousnessin our bodies and hence the word is more traditionally translated soul or psyche I haveretained a more etymological approach using breather to diverge from the many falsebeliefs about soul For example in Biblical usage rarely uses this word to refer to a partof a person usually the whole living person is meant the one who breathes the breatherBreatherkind is used here as the word is here used as a collective noun 29 Onflapperkind the Hebrew word for bird עוף probably once ʕawp- may beonomatopoetic (its sound imitating the flap of wings) It thus refers to flapping creaturessuch as bats (Lev 1119) which are not usually classified as birds 30 On And so itbecame These words are preserved here by the Greek text but not by the MasoreticText 31 On big reptiles Often translated dragons elsewhere in the Bible a tannı n isnot a mythical beast but the very thing that ʔahrō ns staff became in Exodus 710 and

Psalm 9113 indicates that tannicircnicircm are snakelike But in this verse big tannınım arespecified To avoid the mythical nuance of dragon in this age when big reptiles are wellproven to have existed I have translated this word reptile which -unlike snake- alsoallows the possibility for a tannı n to have feet (Ezekiel 322)

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1235

1215 February 2011Genesis 1

then ʔɛlōhı m saw [it] as good 22 Andthen ʔɛlōhı m goodspoke them32saying (Re)produce and increase andfill the waters in the seas And the

flapperkind let it increase in the land23 And then evening became and thenmorning became a fifth day[of creatinghas passed and a new day has begun]

24 And then ʔɛlōhı m said Let theland bring out breatherkind of livingkind for its kind large-quadrupedkind and quiet-moverkindand the paired-livingkind of the land33

for its kind and so it became 25 And

then ʔɛlōhı m effectuated the livingkindof the land for its kind and large-quadrupedkind for its kind and all thequiet-moverkind of the ground for itskind and then ʔɛlōhı m saw [it] as good26 And then ʔɛlōhı m said Lets34

effectuate ʔaumldauml m35 in our silhouette36

and like our semblance and let themdominate in the fishkind of the sea andin the flapperkind of the skies and inthe large-quadrupedkind and in all the

livingkind of 37 the land and in all thequiet-moverkind quietly-moving overthe land

27

And then ʔɛlōhı m created the ʔaumldauml m~~ in His silhouette38~ in [the] silhouette of ʔɛlōhı m~~ He created him39male and female~ He created them

28 And then ʔɛlōhı m goodspoke themand then ʔɛlōhı m said to them (Re)produce and increase and fill the landand tread it down And dominate in thefishkind of the sea and in theflapperkind of the skies and in thelarge-quadrupedkind40 and in all the

32 On goodspoke them Two categories of Hebrew and Greek words have traditionallybeen mistranslated with an English word which literally meant to mark with blood of (pagan) sacrifice One category has here been translated with forms of goodspeak as

those Hebrew and Greek words mean to speak good of or for someone The othercategory has been translated bliss- in this work because the Hebrew and Greek wordsmeans to be happy because יהוה has favoured them in some way 33 On and the paired-livingkind of the land This phrase translates וחיתו־ארץ which contains one of the severalBiblical occurrences of the unusual construct form חיתו which Ive translated paired-livingkind as it may have etymologically been derived from a archaic nominative dualconstruct form hayyata gt hayyətō gt hayətō If this is the origin of this peculiar form itmust have superseded the accusative and genitive forms (which ended in -ay instead of -a) to be here used in the accusative case and elsewhere in the genitive case (Ps 7911)34 On lets ʔɛlōhı m is not alone in watching what He is bringing about The sons of ʔɛlōhı m (heavenly beings see Job 387) are witnesses with Him who like mankind are inHis silhouette and like Him in semblance 35 On ʔaumldauml m This Hebrew word is the nameof the first man and also can refer to humankind or a human I have left it untranslatedthe reader can determine its various meanings by its various contexts 36 Onsilhouette This Hebrew word is related to others shadow The implication is thatʔaumldauml m has an appearance which is like that of ʔɛlōhı m The word is more often used of the statues of false ʔɛlōhı m Should man who is a silhouette of the true ʔɛlōhı m bowhimself down to manmade silhouettes of false ʔɛlōhı m 37 On the livingkind of This isabsent from the Masoretic Text but present in the Syriac Old Testament and in verses 24and 25 38 On in His silhouette The Greek Septuagint lacks these words which do notseem necessary considering what follows 39 On in the silhouette of ʔɛlōhı m He createdhim The first man was created in the silhouette of ʔɛlōhı m The first woman was createdin the silhouette of the first man Thus all humankind is in the silhouette of ʔɛlōhı m both

male and female Yet there is an order in creation and a purpose reflected by that orderas brought out by verses such as 1Corinthians 117-10 and 1Timothy 213 40 On and inthe quadrupedkind These words are evidenced in the Greek and Syriac versions as in verse 26 but have apparently dropped from the Masoretic Text

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1335

13 15 February 2011 Genesis 12

livingkind quietly-moving over theland 29 And then ʔɛlōhı m said See41

I have given for you(pl) all vegetationsowing seed which [is] over [the] faces

of all the land and all the treekindwhich [has] in it [the] fruit of treekindsowing seed for you(pl) it shall be forfood 30 and for all the livingkind of theland and for all the flapperkind of theskies and for all quietly-moving overthe land which [has] in it breather of livingkind I have given42 all greennessof vegetation for food43 And so itbecame 31 And then ʔɛlōhı m saw all

which He has effectuated and seeGreatly good And then eveningbecame and then morning became asixth day44[of creating has passed and

a new day has begun]

2 And so they were finished (up)1 -theskies and the land- and all their

formation2 2 And so ʔɛlōhı m finished(up) in the sixth3 day His work whichHe has effectuated And so Hesabbatized4 in the seventh day from allHis work which He has effectuated 3

And so ʔɛlōhı m goodspoke the seventh

41 On See The word is used to grasp attention and focus it on something or an actionin this case ʔɛlōhı ms providence of food 42 On I have given BHS suggests this verbbe repeated here even without its repetition it is the implied verb 43 On all greennessof vegetation for food Note that this rendering aligns with the Hebrew text in that itdoes not create a false dichotomy tree fruit is not just for humans and green vegetationis not just for animals In fact Genesis 93 indicates that greenness of vegetation is whatwas given to humans to eat So then greenness of vegetation means plantlife -the source

of all vegetables fruits grains- and this statement is by no means specifying asubcategory of food specifically for animals Rather this final statement encapsulates allthat precedes it in these two verses that green plantlife was given for food Modernscience confirms that it is actually the greenness in vegetation (the chlorophyll pigments)that enables plants to store energy from the sun as food energy (photosynthesis) whichcan then be utilised by animals and humans which consume the plants For this reasonplants are called autotrophic producers whereas animals and humans are calledheterotrophic consumers 44 On sixth day This account is not complete until after theseventh day is narrated The first verses of chapter 2 belong at the end of the account of chapter 1 and reveal the reason behind the emphasis given to the six days of creation inthis account (see also Exodus 2011) 1 On And so they were finished (up) These lastthree verses of the first creation narrative summarise the preceeding narrative andindicate the purpose of the six-day form of the narrative to show how the seventh daycame to be set-apart special from all other days The consecutive preterites in these verses are used to mark logical consequence not a temporal sequence as in thepreceding verses Note that ʔɛlōhı m had already finished is work before the end of thesixth day in the previous verse This is why the translation of the consecutive preterites ishere And so instead of And then 2 On formation This Hebrew word often refers toan army but not always in the military sense (as this verse evidences) 3 On sixth TheSamaritan Greek and Syriac texts agree on sixth whereas the Masoretic Text hasseventh ʔɛlōhı m is the perfect example we are to imitate surely He finished up Hiswork on the sixth day and was not still finishing it on the seventh Alternatively if seventh is original finished here should not be taken to imply that He finished by

doing the last works but rather that He chose not to work on the seventh day therebyending the work of creation 4 On And so He sabbatized This is the first occurrence of the root for Šabbauml t in the Scriptures in the verb וישבת The verb implies desistingceasingas one desists from work to observe Šabbauml t

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1435

1415 February 2011Genesis 2

day and so He set it apart5 as in it Hehas rested from all His work whichʔɛlōhı m has created for effectuating

4 These [are] the generations6 of the

skies and the land in their beingcreated In the day7 of יהוה8 ʔɛlōhı mseffectuating skies and land9 5 and[when] all the shrubkind of the fieldbefore it was(being) in the land and allthe vegetation of the field before it wasoutsprouting10 as יהוה ʔɛlōhı m has notcaused rain over the land and [there]wasnt ʔaumldauml m for serving the ground 6

and a vapour was ascending from the

land and then it was causing all thefaces of the ground to drink 7 and thenיהוה ʔɛlōhı m handcrafted11 the ʔaumldauml mloam from the ground And then Heblew in his inhalers12 the breather of

lives13 and the ʔaumldauml m became for abreather of livingkind

8 And then יהוה ʔɛlōhı m planted agarden14 in ʕedɛn15 from[the]east16

And then He set there the ʔaumldauml m whichHe has handcrafted 9 And then יהוהʔɛlōhı m caused to outsprout from theground all treekind desireable forappearance and good for food and thetree of the lives17 in the midst of thegarden and the tree of the knowinggoodness and badness18 10 And astream19 [was] going out from ʕedɛnfor causing the garden to drink and

from there it was separating and thenbecoming20 for four heads 11 Thename of the one [is] Pıšo n21 that [is]the (one) turning around all the land of

5 On He set it apart The root קדש refers to something which is specially ʔɛlōhı ms of Hisnature or set apart for His purpose It may also refer to things which are special to a falseʔɛlōhı m and thus detestable to the true ʔɛlōhı m Here ʔɛlōhı m is choosing the seventhday and setting it apart from all other days as a day which is special to Him What isspecial in His eyes is (to be) special in the eyes of His people (see Exodus 208)

6 On These [are] the generations This phrase typically begins genealogical accounts(eg Gen 69 Gen 1110 Gen 1127) and here indicates the beginning of a secondaccount of the creation The second account focuses on other details of the creation thefirst man and his woman and their first sin by which death came to all humankind (Rom512) 7 On In the day Arguably the sixth day (see verse 7) 8 On הוהי This is therevealed personal Name of our Creator spelled in Hebrew letters See Exodus 315 andthe note in the Preface 9 On skies and land So reads the Greek and the Samaritan versions Masoretic text land and skies 10 On before it was (being) outsproutingThe word outsprouting gives the intended sense of the phrase before it was (being) itis not that the organisms did not yet exist in the ground but rather that they were not yetin the mature form of shrubs 11 On handcrafted This verb refers to the shaping actionof a potter Biblical language is full of beautiful concrete words which can neverthelessbe used in figurative ways (see Psalm 7417) 12 On inhalers Paired inhalers nostrils13 On lives The Hebrew abstract noun corresponding to English life is locked inplural a plurale tantum 14 On garden An enclosure for plants 15 On ʕedɛn TheGreek spelling εδεμ in the LXX and Hexapla evidences that the first vowel was shortʕedɛn means a delight 16 On from[the]east This word means the former position (of the sun) in the day 17 On the tree of the lives ʔɛlōhı ms Wisdom is said to be such atree (Proverbs 318) 18 On goodness and badness The two Hebrew words are thisbroad in meaning They refer to what is morally good and bad but also to what ispleasant and unpleasant and so on 19 On stream No rain yet (verse 5) but yet astream Revelation 221 may indicate the source of this life-giving stream 20 On andthen becoming The verb והיה begins the phrase and is thus consecutive to the

preceeding verb separating and carries its tense Such forms are sometimes calledconverted perfects because they look like the perfect form but are used for consecutiveevents in an imperfect tense narrative 21 On Pıšō n This streams name may meansomething like Disperser

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1535

15 15 February 2011 Genesis 2

the Hawılauml 22 [in] which there [is] thegold 12 And the gold of that land [is]good There [is] the bdellium23 and thestone of the beryl24 13 And the name of the second stream [is] Geho n25 that[is] the (one) turning around all theland of Kuš26 14 And the name of thethird stream [is] Hiddɛqɛl27 that [is]the (one) going east of ʔaššu r28 Andthe fourth stream that [is] Pərauml t29

15 And so יהוה ʔɛlōhı m took the ʔaumldauml mand He caused him to rest in thegarden of ʕedɛn for serving it and for

looking(after) it

16

And then ʔɛlōhıיהוה m (laid)command over the ʔaumldauml msaying From all the treekind of thegarden (as) eating you(s) eat30 17 andfrom the tree of the knowing goodnessand badness you(s) shall not eat from

it as in the day of your(s) eating fromit (as) dying you(s) die31

18 And then יהוה ʔɛlōhı m said Notgood (is) the ʔaumldauml ms being only

himself I effectuate for him a helperlike his complement32 19 And then יהוהʔɛlōhı m handcrafted (again) from theground all the livingkind of the fieldand all the flapperkind of the skies andthen He caused [them] to come to theʔaumldauml m for seeing what he calls for itand all which the ʔaumldauml m calls for it -abreather of livingkind33- that is itsname 20 And so the ʔaumldauml m called

names for all the large-quadrupedkindand for all the flapperkind of the skiesand for all the livingkind of the fieldand for the ʔaumldauml m was not found ahelper like his complement 21 And thenיהוה ʔɛlōhı m caused a sloom to fall overthe ʔaumldauml m and so he fell asleep And

22 On the Hawılauml This place name has the letters of the root hwl which speaks of twisting around The name may originate from the twisting of the Pıšō n stream aroundthis place 23 On the bdellium Does בדלח to refer to bdellium resin or perhaps topearls In the other occurrence (Num 117) the מן from the skies is likened to בדלח inappearance 24 On the stone of the beryl A precious stone of some kind may beindicated by אבן השהם The Aramaic Peshitta translates it as ברולא beryl here and in Exodus2820 25 On Gehō n The Septuagint has γηων rather than γιων which would betteralign with Tiberian Gıhō n The e may be because of the pronunciation of the guttural hlowering the preceding vowel On the other hand Arabic jayha nu is used for large riversand ay regularly shifts to e in Hebrew as also stressed a to ō The name of this streammay mean something like burster 26 On Ku š Ku š was a ancient black Africankingdom around Sudan and the south of Egypt Their ancestor was Kuš son of Hauml m son of Nō ɛh who was saved through the deluge 27 On Hiddɛqɛl This name may mean rapidor swift In the Septuagint it is translated Τιγρις Tigris 28 On ʔaššur Assyria 29 On Pərauml t This streams name may mean fruitful In the Septuagint it is ΕυφρατηςEuphrates 30 On (as) eating you(s) eat The Hebrew Infinitive Absolute often has anadverbial function and is often used with a verb of the same root to emphasize verbalaction as here 31 On (as) dying you(s) die This adverbial treatment of the Infinitive Absolute reveals what really happened when our ancestors ate from that tree they beganto die in a dying manner as do we each day in this corrupted mortal body 32 On a

helper like his complement Woman was created from the man and for the man as Paultaught (1Corinthians 118-9) Woman is mans helper and is fashioned to be suitable forhim his complement which fits him 33 On a breather of livingkind The BHS suggeststhese words are an added explanation specifying what the man was naming

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1635

1615 February 2011Genesis 2

then He took one of his side(bone)s34 And then He closed-up the flesh (as) sub(stitute for) it 22 And then יהוה ʔɛlōhı mbuilt the side(bone) -which He has

taken from the ʔaumldauml m- for a woman35 And then He caused her to come to theʔaumldauml m 23 And then the ʔaumldauml m said

This(one) [is] the instant~ bone from my bones

~~ and flesh from my fleshfor this(one)~~ [a name] Woman36 is called~ as from her man37

~~ this(one) has been taken24 On[account of this] so (a) man

loosens(from) his father and his motherand then he adheres in his woman38and so the two of them39 become for

34 On He took one of his side(bone)s Ribs Do ʔaumldauml ms sons have one less rib than hisdaughters No both male and female descendants of ʔaumldauml m have twelve pairs of ribs If ʔaumldauml m had lost his arms would his children be born without arms Of course not TheScripture does not say that יהוה ʔɛlōhı m removed or altered any of ʔaumldauml ms DNA so wewould not expect that ʔaumldauml ms descendants would be affected by his loss of a ribLikewise the Scripture does not say that ʔaumldauml m was once both male and female or thathis feminine nature was taken away from him and formed into a woman This is a modernand false teaching and is as ludicrous as saying that the heavenly Father lost His Wisdom

or was in any way diminished when He spoke forth His Word Rather ʔaumldauml m had withinhim before and after losing the rib the creational potential of all that is male and all thatis female The wonderful feminine nature of a woman is what manifests in the absence of that which is specifically (and likewise wonderfully) male Like ʔaumldauml m his sons todayhave within them all that is needed to make a male or a female the male humanpossesses both X and Y sex chromosomes The converse is not true A female human hasonly X sex chromosomes It is impossible to make a male human from a female humanschromosomes Therefore modern genetics confirms that a woman can be fashioned fromthe genes of a man but not vice versa 35 On for a woman To be a womanwife Theword for woman is the same as for wife throughout Scripture 36 On Woman ʔɛššauml inOrigens Hexapla Masoretic Text evidences a further attenuation of the first vowel ʔiššauml 37 On from her man From ʔıšauml h = her man(husband) So reads the SamaritanPentateuch Targum Onqelos and the Septuagint The Masoretic text reads ʔı š (a) manThe original pronunciation of man and woman is unknown but as in English the twowords have a similar pronunciation in Hebrew and several other Semitic languages Itcould be that the original difference was a š in man (in ʔanš- perhaps) and a softer θ inwoman (in ʔanθ- perhaps) 38 On he adheres in his woman It is quite uncreationalthat a man should tear away from his woman with whom he has become one flesh39 On the two of them So reads the Septuagint the Syriac and the Vulgate also theSamaritan versions and several Targums (Neofiti Pseudo-Jonathan Genizah TargumFragment) The words are also present in the Masters quotation of the passage inMatthew 195 and Mark 108 and also Pauls in 1Co 616 and Eph 531 The MasoreticText does not have these words Why Was there something wrong in the eyes of scribes

in this statement that two of them become one flesh Perhaps their acceptance of their ancient Hebrew customs of polygyny or of divorce and remarriage But such thingsיהוה ʔɛlōhı m neither commanded nor approved of from the beginning they have not beenso (Matthew 198) but marriage has been for just the two of them

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1735

17 15 February 2011 Genesis 23

one flesh 25 And so40 the two of themwere uncovered41 the ʔaumldauml m and hiswoman and they were not ashamed of themselves42

3and the snake has beencircumspect1 more than all the

livingkind of the field which יהוהʔɛlōhı m has effectuated And then hesaid to the woman Even as ʔɛlōhı mhas said2 you(pl) shall not eat from allthe treekind of the garden 2 And thenthe woman said to the snake From thefruit of the treekind of the garden weeat 3 and from the fruit of the tree

which (is) in the midst of the gardenʔɛlōhı m has said You(pl) shall not eatfrom it and you(pl) shall not touch in

it lest you(pl) die 4 And then thesnake said to the woman You(pl) willnot (as) dying die 5 -as ʔɛlōhı m (is)knowing- as in the day of your(pl)

eating from it your(pl) eyes will thenbecome open and then you(pl) willbecome like the ʔɛlōhı m3 knowers of goodness and badness 6 And then thewoman saw as good the tree for foodand as a longing it (was) for the eyesand the tree was desirable for causinginsight And then she took from itsfruit And then she ate And then shegave also for her man with her4 And

then they ate 7 And then the eyes of the two of them were opened and theythen knew them(selves) as uncovered

And then they sewed together leaves of

40 On And so The consecutive preterite typically marks a verb which is temporally andor logically consequent If temporal consequence is meant it would mean that the twobecame naked after the ʔaumldauml ms declaration about his woman in verse 23 I have takenthe verb as logically consequent which thus implies that their Creator left them nakedbecause they were to adhere to each other as described in verse 24 their nakedness

facilitated this Nakedness facilitates sexual arousal and facilitating sexual arousal istotally appropriate in the context of a valid marriage such as this one But it is totallyinappropriate to make a display of nakedness out of this context Some forms of public art-ancient modern and even religious- can only be justified by refusing this simple truththat nakedness facilitates sexual arousal 41 On uncovered There is a wordplay (pun)between uncovered ʕarummı m in this verse and circumspect ʕaumlru m in the nextlinking the two verses 42 On they were not ashamed of themselves Or of each otherThis translates the reflexivereciprocal nature of the hitpaʕʕel stem Here the beauty of the first state of human sexuality is shown In this proper context of valid monogamousmarriage sex is wonderful and nothing to be ashamed of But outside of the propercontext so much harm has been done outside the Creatorss plan that sex has become ashameful thing for many 1 On circumspect The ʔaumldauml m and his woman were ʕarummı m(uncovered) and the snake was ʕaumlru m (circumspect) more than all And whilst theywere ʕarummı m without being ashamed the ʕaumlrum snake ought to have been ashamedfor the way he used his craftiness here 2 On Even as ʔɛlōhı m has said If it is so to beread it seems the first in the Scripture to exaggerate a command of ʔɛlōhı m was thesnake 3 On the ʔɛlōhı m This may be interpreted as singular or plural here In theplural sense ʔɛlōhı m can refer to mighty beings (the angels according to the Greek translation of Psalm 85 who are also called sons of ʔɛlōhı m in Job 16 amp 21 and Genesis624) who apparently were created with a knowledge of goodness and badness perhapsthat they might see and commend the work of הוהי ʔɛlōhı m (see Job 387) 4 On her manwith her Her man was with her during this transgression of הוהי ʔɛlōhı ms command anddid not keep her from it What a failure of leadership and of taking responsibility for the

woman that יהוה ʔɛlōhı m had brought to him (222) Did he wrongly assume that hewould not be held responsible for her and that by blaming her for her own actions hewould thereby justify himself even if he follows her example (verse 12) Likewise his firstson makes himself not to know his responsibility for his younger brother (49)

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1835

1815 February 2011Genesis 3

a fig(tree) And so they effectuated forthem(selves) bindings5

8 And then they heard the sound6 of יהוה ʔɛlōhı m going(to and fro) in the

garden for the spirit of the day andthen the ʔaumldauml m hid himself and hiswoman from the faces7 of יהוה ʔɛlōhı min the midst of the treekind of thegarden 9 And then יהוה ʔɛlōhı m calledto ʔaumldauml m And then He said for himWhere [are] you(s) 10 And then hesaid Your(s) sound I heard in thegarden And then I feared as naked[am] I and then I hid (myself) 11 And

then He said Who (made)manifest for you(s) as naked you(rself)(s) Is it thatfrom the tree (of) which I (laid) youcommand for not (to) eat from it you(s) have eaten 12 And then the ʔaumldauml msaid The woman which you(s) gave tome she gave for me from the tree andthen I ate 13 And then יהוה ʔɛlōhı m

said for the woman What [is] this you(s) have effectuated And then thewoman said The snake (caused) medelusion and then I ate 14 And then

יהוה ʔɛlōhı m said to the snakeAs you(s) have effectuated this

accursed you(s) [are] from all the large-quadrupedkind and8 from all thelivingkind of the field

Over your(s) belly you(s) shall goand loam you(s) shall eat all the daysof your(s) lives

15 And hostility I set between you(s)and the woman and between your(s)

seed and her seedit shall (be on)lookout(for) you(s) (a)head and you(s) shall (be on)lookout(for) him (a) heel

16 And to the woman9 He (has) saidAs causing(to)increase I cause(to)

increase your(s) travail and your(s)conception in travail you(s) shall birthsons

5 On bindings Such belt-like garments with hanging pieces barely covering thereproductive organs are -in some primitive cultures- all the clothing that man sees asnecessary But יהוה ʔɛlōhı m fits our ancestors with coverings which are sufficient in Hiseyes (verse 21) He has thereby taught mankind what is appropriate for coveringnakedness 6 On sound The Hebrew word ול ק often implies voice but is used for abroader set of meanings voice noise sound Ive chosen sound as a consistenttranslation but obviously the sound of a person will usually be his voice 7 On facesThis is another plurale tantum with a singular meaning I have translated it according toits form but the reader should note from its usage throughout this translation that facesis the regular Hebrew way of saying surface or face or presence and by no meansimplies more than one face 8 On from all the large-quadrupedkind and The BHSsuggests that these words were perhaps an addition The versions include them Is itbecause a snake is not a quadruped that they thought the words inappropriate The snakeneed not have been a large-quadruped to become more accursed than all large-

quadrupedkind Then again perhaps it once did go on four legs There seems to beconsensus amongst scientists that they once did have four legs like (most) lizards still do9 On And to the woman And is lacking from the Masoretic text but not from theSamaritan the Septuagint or the Vulgate

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1935

19 15 February 2011 Genesis 3

and to you(s) (is) its overflow and you(s) shall dominate in it10

17 And for the ʔaumldauml m11 He (has)said12

As you(s) have listened for the soundof your(s) woman and then you(s) atefrom the tree (of) which I (laid) you(s)command saying You(s) shall not eatfrom it

accursed [is] the ground because of you(s)

In travail shall you(s) shall serve it13

all the days of your(s) lives18 And thornkind and thistlekind it

shall cause to outsprout for you(s) andthen you(s) shall eat the vegetation of the field

19 In the sweat of your(s) inhalers you(s) shall eat bread

as-far-as [the time of] your(s)returning to the ground as from it you(s) were taken

as loam you(s) [are] and to loam you

(s) return20 And then the ʔaumldauml m called thename of his woman Hawwauml h as shewas mother of every(one) living 21 Andthen יהוה ʔɛlōhı m made -for the ʔaumldauml mand for his woman- coverings of skin

And then He caused them to beclothed14

22 And then יהוה ʔɛlōhı m said SeeThe ʔaumldauml m has become as one from us

for knowing goodness and badness And now lest he sends his hand andthen he takes also from the tree of thelives and then he eats and then he

10 On and to you(s) (is) its overflow and you(s) shall dominate in it In the midst of overflowing travail the woman is still to have success This emendation to the text issuggested by the BHS as probably original an explanation of the preceding words Almost identical words are found in Genesis 47 where another is told to dominate in themidst of another negative overflow I have followed this emendation to the words becausethe context supports it and both the meaning and structure of the parallel phrases in

Genesis 47 are hard to explain with reference to the received text It seems that ancientscribes -unsure of the meaning of these phrases- may have come to understand the wordsas you(s) shall dominate him and may have thus corrected the text to theMasoretic form and to your man (is) your overflow and he shall dominate youwhich would better fit the knowledge that ʔɛlōhı m wants the woman to be subject to theman and not vice versa However the Apostolic Scriptures assure us that the womansposition of submission is a beautiful thing which predates sin her submission is ordainedfrom creation (1Corinthians 118-9 1Peter 35 1Timothy 211-13) It is therefore notthe result of sin punishment or curse 11 On And for the ʔaumldauml m The BHS suggests forthe ʔaumldauml m rather than for ʔaumldauml m (Masoretic pointing) A definite article (the) usuallyprecedes ʔaumldauml m in this narrative This emendation is consistently followed in thistranslation 12 On He (had) said Non-sequential verbs are used for this phrase in verse

16 and verse 17 This may indicate that the word to the man and to the womanchronologically preceded the cursing of the snake in verse 14-15 These responses to thesin of the man and of the woman may have chronologically followed the confessions in verse 12 and verse 13 respectively Whether this is so or not it is clear that יהוה ʔɛlōhı mdoes not go along with their shifting of blame but has spoken to each the negativeconsequences brought about under His sovereignty in response to their disobedience Sothe narrator deals first with the cursing of the snake and puts the snake out of thepicture before continuing the story of our two ancestors but by no means indicates thatour ancestors managed to divert יהוה ʔɛlōhı ms judgment from themselves to the snake13 On you(s) shall serve it The BHS says it is so to be read The received text has youshall eat(s) it 14 On And then He caused them to be clothed The preceding verse

indicates that our ancestors were beginning to procreate Our parents need to know howto cover themselves because they would not be alone for much longer That יהוה ʔɛlōhı mgave them כתנת indicates that their bindings of fig leaves were not sufficient to cover theirnakedness in His eyes

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2035

2015 February 2011Genesis 34

lives for unseentime15 23 And thenיהוה ʔɛlōhı m sent him (away) from thegarden of ʕedɛn for serving the groundwhich he was taken from there 24 And

then He pushed (out) the ʔaumldauml m andthen He caused him16 to settle from theeast of the garden of ʕedɛn and thenHe set17 the kərubı m and the flame of the sword turning(over) itself forlooking(after) the way of the tree of thelives

4 And the ʔaumldauml m has known1 Hawwauml hhis woman and then she conceived

and then she birthed Qayin and then

she said I have acquired2 a man withה ו ה י [helping me] 2 And then shecaused addition3 for birthing hisbrother Habɛl And then Habɛl became(a) grazer4 of small-cattle5 and Qayinhas become a server of ground 3 And itbecame from the end of [multiple] daysand then Qayin brought a gift for יהוהfrom the fruit of the ground 4 andHabɛl has brought -also he- from the

firstborns of his small-cattle and fromtheir (visceral)fat And then יהוה lookedto Habɛl and to his gift 5 and to Qayinand to his gift He has not looked And

then (emotion) burned for Qayin6greatly and then his faces fell7 6 Andthen יהוה said to Qayin For what[reason] has (emotion) burned for you(s) And for what [reason] have your(s) faces fallen 7 Is it not if you(s) dogood an (up)lifting And if you(s) dontdo good sin (is a) stretcher-out (inwait) for the opening And to you(s) (is)its overflow and you(s) shall dominate

in it8 8 And then Qayin said to Habɛlhis brother Let us walk the field9

And then it became in their being in thefield and then Qayin stood(up) to Habɛlhis brother and then he killed him 9

And then יהוה said to Qayin Where [is]Habɛl your(s) brother And then hesaid I have not known Is it that [a]looker(after) my brother I [am] 10

And then He said What have you(s)

effectuated The sound of the bloods10

15 On unseentime The Hebrew and Greek words imply more that eternity is hiddentime rather than that it never will end In some contexts the words refer to a time thatwill end (eg Deut 1517) though we know not when In other contexts it is hidden fromus whether the unseentime will end or not 16 On He caused him him is suppliedfrom the Septuagint 17 On and then He set This verb is suggested by the Septuagintsκαὶ ἔταξεν 1 On has known This translation highlights that the verb here is notmarked as consecutive (For contrast see verse 25 where a consecutive verb is used)Contrary to the common misconception that sex began after sin I suggest that the ʔaumldauml mfirst knew Hawwauml h soon after she was presented to him (Genesis 222) Evidently inGenesis 225 they were naked for the very purpose that the ʔauml dauml m should know Hawwauml h Did -s plan for their nakedness -that they should thereby (Re)produce and increaseיהוה

fail until sin occurred Reader be assured that sex within marriage has always been the Almightys plan He created it 2 On I have acquired This word תי י נ ק has a root which issimilar in spelling to the name Qayin 3 On she caused addition Such a verb is used forthe sense of repeating the same action in this case birthing 4 On grazer רעה ashepherd feeding sheep and tending to all their needs this word is often used assymbolic for a leader appointed by יהוה 5 On small-cattle Sheep and goats are groupedtogether by this word צאן 6 On (emotion) burned for Qayin Usually this is said of angry emotion 7 On his faces fell Qayin entered a depressed saddened self-pityingmood 8 On you(s) shall dominate in it Find these words and their sense also inGenesis 316 In the midst of an overflowing feeling and tendency to sin Qayin isencouraged to dominate 9 On Let us walk the field These words present in the

Samaritan Syriac Greek and Latin are absent from the Masoretic text Manymanuscripts and editions of the Masoretic text leave a gap here for the words 10 Onbloods When the Hebrew word is plural it tends to imply blood that has been shedblood that is no longer one as it was inside the body

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2135

21 15 February 2011 Genesis 4

of your(s) brother [is] crying-out to mefrom the ground 11 And now accursed[are] you(s) from the ground whichhas opened its mouth for taking the

bloods of your(s) brother from your(s)hand 12 As you(s) serve the ground itshall not cause addition [for] giving itsstrength for you(s) Tottering andwagging you(s) shall be in the land 13

And then Qayin said to ה ו ה י Great ismy twistedness11 from lifting12 14 See

You(s) have pushed me (out) the(current)day from over the faces of theground and from your(s) faces I shall

be hidden and then I shall be totteringand wagging in the land and then itshall become every finder of me shallkill me 15 And then יהוה said for himTherefore every13 killer of Qayinsevenfold [Qayin] shall be avenged

And then יהוה set for Qayin a sign fornot (to) smite him every finder of him16 And then Qayin went out from(before)the faces of יהוה and then he

sat14 in the land of No d15 east of ʕedɛn

17 And then Qayin knew his woman And then she conceived and then she

birthed Hɛno k And then [Qayin]became builder of (a) city16 and thenhe called the name of the city like thename of his son Hɛno k 18 And thenƔırauml d17 was birthed for Hɛno k andƔırauml d has birthed Mahıʔe l andMahıʔe l18 has birthed Matušaumlʔe l19 andMatušaumlʔe l has birthed Lamɛk 19 Andthen Lamɛk took for him(self) twowomen the name of the one ʕaumldauml h

and the name of the second Sɛllauml h 20 And then ʕaumldauml h birthed Yaumlbauml l he hasbeen (a) father of 20 (everyone) sitting21

[in] tents of 22 (livestock)possession23 21

And the name of his brother [was]Yubauml l he has been (a) father of every(one) grabbing stringed-instrument andwind-instrument 22 And Sɛllauml h -alsoshe- has birthed Tubal-Qayin (a) fatherof every(one) whetting24 copper and

11 On twistedness Twisted behaviour results in twistedness as a punishment The wordון ע can refer to eitherboth the twisted behaviour and the punishment brought about by it12 On Great is my twistedness from lifting This is the Hebrew way of saying somethingis too big to lift Qayin is saying that he cannot cope with the results of his sin 13 Onevery This is the same Hebrew word as for all כל Im tried to consistently translate itall whenever sensible and as every elsewhere In some contexts it will be apparentthat this every has a similar meaning to any 14 On sat Such is the literal meaningof the Hebrew verb which is commonly used to mean dwelt 15 On Nō d But Greek has Ναιδ Samaritan simply has נד The participle is nauml d wagging in verses 12 amp 13Nō d may be an infinitive of the same root meaning (a) wagging 16 On builder of (a)city Or some manuscripts point it נה עיר ב building a city 17 On Ɣırauml d The phoneme

preserved in Arabic letter ghain seems to be indicated in the LXX form Γαιδαδ18 On Mahıʔe l and Mahı ʔe l LXX has Μαιηλ and Samaritan has similarly מחיאל מחיאלMasoretic text has one form and then a second form מחויאל מחייאל Did the ו form resultfrom the similar shape of the following name מתושאל 19 On Matušaumlʔe l But the LXXapparently confuses the name with another Μαθουσαλα 20 On father of Here isintroduced the Biblical idiom in which -aside from genetic relationship- the originator of a behaviour or lifestyle is called the father of those who do similarly Consider the wordsof Maumlšı h in John 844 and Matthew 545 21 On sitting As in verse 16 the meaningdwelling is implied 22 On tents of This translates a proposition found in the BHSand in 2Chronicles 1415 י ל ה א The Masoretic Text has ו לה א tents and The LXX readsin tents nurturing 23 On (livestock)possession The word נה ק מ seems to literally

mean possession but is most commonly used of livestock Perhaps it is fair to suggestthat wealth was once measured more in livestock than in money Consider the words of Genesis 3043 24 On (a) father of every(one) whetting The suggestions of the BHS arehere translated The Masoretic text has whetting every cutter (of)

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2235

2215 February 2011Genesis 45

iron And the sister of Tubal-QayinNoʕɛmauml h 23 And then Lamɛk said forhis women

ʕaumldauml h and Sɛllauml h hear my sound

Women of Lamɛk listen (to) myutterance As I have slain a man for my bruising

and a boy for my welt24 as sevenfold Qayin shall be

avenged and Lamɛk seventy andseven25

25 And then the ʔaumldauml m knew hiswoman still(more) And then shebirthed a son and she called his name

Še t as she has said ʔɛlōhı m has set26for me (an)other seed sub(stituting for)Habɛl as Qayin has killed him 26 Andfor Še t -also him- has been birthed (a)son and then he called his nameʔɛnō š This(one) has (caused)delay27

for calling in the name of הוהי

5This [is] the recounting of thegenerations of ʔaumldauml m In the day of

ʔɛlōhı ms creating ʔaumldauml m in semblance

of ʔɛlōhı m He has made him2

Maleand female He has created them Andthen He goodspoke them and then Hecalled their name ʔaumldauml m in the day of their being created

3 And so ʔaumldauml m lived thirty and ahundred years and then he caused(to)birth a son like his semblance in hissilhouette And then he called his nameŠe t 4 And then the days of ʔaumldauml mafter his causing[the]birth[of] Še t

became eight hundred years And so he

caused(to)birth sons and daughters 5

And so all the days of ʔaumldauml m which hehas lived became nine hundred yearsand thirty years And then he died

6 And so Še t lived five years and ahundred years and then he caused(to)birth ʔɛno š 7 And then Še t lived afterhis causing[the]birth[of] ʔɛno š seven

years and eight hundred years And sohe caused(to)birth sons and daughters8 And so all the days of Še t becametwelve years and nine hundred years

And then he died9 And so ʔɛno š lived ninety years and

then he caused(to)birth Qaynauml n 10 Andthen ʔɛnō š lived after his causing[the]birth[of] Qaynauml n fifteen years and eighthundred years And so he caused(to)birth sons and daughters 11 And so allthe days of ʔɛno š became five years andnine hundred years And then he died

12 And so Qaynauml n lived seventy yearsand then he caused(to)birth Mahlalɛʔe l13 And then Qaynauml n lived after his

causing[the]birth[of] Mahlalɛʔe l forty years and eight hundred years And sohe caused(to)birth sons and daughters14 And so all the days of Qaynauml nbecame ten years and nine hundred

years And then he died15 And so Mahlalɛʔe l lived five years

and sixty years and then he caused(to)birth Yarɛd 16 And then Mahlalɛʔe llived after his causing[the]birth[of]

Yarɛd thirty years and eight hundred years And so he caused(to)birth sons

25 On seventy and seven Lamɛk considered himself more righteous than Qayin becausethe boy he murdered had first bruised him By his knowing goodness and badness Lamɛkpresumptuously awards himself greater vengence than יהוה graciously gave to QayinMaking declarations about how one thinks things should be is not obedience to the wordof הוהי 26 On set The name Še t sounds like the Hebrew word for set and is spelledthe same 27 On This(one) has (caused)delay So reads the LXX that ʔɛnō š hopedwaited to call the name In Hebrew root y-h-l speaks of delay In a world where eachrushed to his own way perhaps this records that ʔɛnō š was different ʔɛnō š delayedhimself to call on the name of הוהי that he might walk His way perhaps But the Masoretic

text has a word of a different root h-l-l חל ו ) אז ה At) that time it has been perforated -theseal was broken so to speak a new activity had begun But was calling on the name of יהוה really so new Consider Genesis 41 The Samaritan אז החל could be read as theMasoretic text or as (At) that time he has (caused)delay

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2335

23 15 February 2011 Genesis 56

and daughters 17 And so all the days of Mahlalɛʔe l became five and ninety

years and eight hundred years Andthen he died

18 And so Yarɛd lived two and sixty years and a hundred years1 and thenhe caused(to)birth Hɛnō k 19 And then

Yarɛd lived after his causing[the]birth[of] Hɛno k eight hundred years And sohe caused(to)birth sons and daughters20 And so all the days of Yarɛd becametwo and sixty years and nine hundred

years And then he died21 And so Hɛno k lived five and sixty

years and then he caused(to)birthMatušalah 22 And then Hɛno k went(toand fro)2 with the ʔɛlōhı m3 after hiscausing[the]birth[of] Matušalah threehundred years And so he caused(to)birth sons and daughters 23 And so allthe days of Hɛno k became five andsixty years and three hundred years 24

And so Hɛno k went(to and fro) with theʔɛlōhı m And [then] he wasnt[found]4

as ʔɛlōhı m has taken him25 And so Matušalah lived seven andeighty years and a hundred years5 andthen he caused(to)birth Lamɛk 26 Andthen Matušalah lived after his causing[the]birth[of] Lamɛk two and eighty

years and seven hundred years And sohe caused(to)birth sons and daughters

27 And so all the days of Matušalahbecame nine and sixty years and ninehundred years And then he died

28 And so Lamɛk lived two and eighty

years and a hundred years6 and thenhe caused(to)birth a son 29 And thenhe called his name No h7 saying This[one] shall make us sigh [relief] fromour works8 and from the travail of ourhands from the ground which יהוה hascursed it 30 And then Lamɛk livedafter his causing[the]birth[of] No h fiveand ninety years and five hundred

years And so he caused(to)birth sons

and daughters 31 And so all the days of Lamɛk became seven and seventy yearsand seven hundred years And then hedied 32 And so No h became a son of five hundred years and then No hcaused(to)birth Še m Ḫauml m and Yap ɛt

6 And then it became as the ʔaumldauml mhas perforated1 for increasing over

the face of the ground and daughtershave been birthed for them 2 And then

the sons of the ʔɛlōhı m saw2 thedaughters of the ʔaumldauml m as good they[were] And then they took for themwomen from all which they haveelected 3 And then יהוה said My spiritshall not reckon in the ʔaumldauml m forunseentime in their erring he [is] flesh

And so his days will become a hundred1 On and a hundred years The Samaritan version (and a medieval manuscript of theMasoretic Text) does not have these words The Samaritan version mentions 785 years inthe next verse (instead of 800) and gives a total of 847 years in verse 20 (instead of 962) 2 On And then Hɛnō k went(to and fro) The Greek text interprets this as but Hɛnō k didwell-please the Almighty and similarly in verse 24 See again Hebrews 115 3 On Andthen Hɛnō k went(to and fro) with the ʔɛlōhı m Some Latin Vulgate manuscripts andGreek manuscripts insert And then Hɛnō k lived here no doubt in imitation of thesurrounding pattern 4 On he wasnt[found] found is found in the Greek text and inHebrews 115 5 On seven and eighty years and a hundred years The Greek text has167 years before fathering Lamɛk and 802 years after to make the same total number of years of Matušalahs life 969 The Samaritan text has 67 and 653 and a total of 7206 On two and eighty years and a hundred years The Samaritan version has 53 yearsbefore fathering Nō h 600 years after and a total of 653 years 7 On Nō h The name isspelled with the first two letters of the root for sigh here but may be derived from a

similar root meaning repose 8 On works So reads the Samaritan Greek Syriac and Vulgate and many medieval manuscripts of the Masoretic Text others read work1 On perforated That is humankind figuratively broke through to do something newhe began to increase 2 On saw In the sense of regarded as in Genesis 14

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2435

2415 February 2011Genesis 6

and twenty years 4 The nɛp ılı m3 havebeen in the land in those days and alsoafter so when the sons of the ʔɛlōhı mcome to the daughters the ʔaumldauml m and

then they birth for them These [were]the forceful (ones) from unseentimethe men of the name

5 And then יהוה saw as vast thebadness of the ʔaumldauml m in the land andall the handiwork of the cogitations of his heart4 [was] only bad all the day 6

And then יהוה sighed as He haseffectuated the ʔaumldauml m in the land andthen He travailed (Himself) to His

heart 7 And then יהוה said I will wipe(away) the ʔaumldauml m which I have createdfrom over the faces of the ground fromʔaumldauml m as-far-as beast as-far-as quiet-moverkind and as-far-as theflapperkind of the skies as I havesighed as I have effectuated them 8

And No h has found favour in the eyesof הוהי

9 These [are] the generations of No hNo h [was] (a) righteous man complete

he has been in his generations Withthe ʔɛlōhı m No h has gone(to and fro) 10

And then No h caused(to)birth threesons Še m Ḫauml m and Yap ɛt 11 And thenthe land (became) ruined (before)thefaces the ʔɛlōhı m and so the land(became) filled [with] wrong 12 Andthen ʔɛlōhı m saw the land and see Ithas (been) ruined as all flesh over theland has caused its way to be ruined

13 And then ʔɛlōhı m said for No h[An] end of all flesh has come (before)my faces as the land is filled [with]wrong from their faces5 and see me[Im] causing them to be ruined from[there] with the land6 14 Effectuate for

3 On The nɛp ılı m The non-canonical books 1Enoch and Jubilees relate the story of thesegiants the nɛp ılı m the offspring of a forbidden union between human women and angels

(the sons of the ʔɛlōhı m see Job 16 21) who are male in form These angelic fathersare the angels which kept not their first estate but left their own habitation and the Almighty sent them to a prison for spirits where they are reserved in everlasting chainsunder darkness unto the judgment of the great day (see Jude 16 amp 2Peter 24) [These Apostolic writings relate and affirm understanding previously recorded in works such as1Enoch and Jubilees] These angels are the spirits in prison which sometime weredisobedient when once the longsuffering of [ʔɛlōhı m] waited in the days of Nō h while theark was a preparing wherein few that is eight souls were saved by water (1Peter319-20) Their gigantic offspring the nɛp ılı m killed and devoured animals and humanswith an insatiable appetite and were greatly feared and remembered and worshiped bymen The Almighty decreed the destruction of their flesh but being the hybrids of immortal and mortal beings their spirits lived on as the unclean spirits the evil spiritsknown as demons Hence it is said that the nations worship demons and not gods theirname of the giants lives on with their spirits After the flood in response to Nō hs prayerthe Almighty ordered the spirits of the giants to be bound in a spiritual prison but Śauml tauml n(also called Maśtemauml h ) pleads with the Almighty to allow a tenth of them to remain in theearth to do his dirty work of afflicting mankind for their sins And so Śaumltauml n became theprince of the demons and their work becomes associated with Śaumltauml n (see Mark 322-23) 4 On heart In the Scriptures heart refers to the hidden inner part of a human wherethe thinking and feeling takes place as opposed to the outer part the body In Englishusage heart is primarily used of the emotions or subconsciousness but in Biblicallanguage all the thinking part of us is implied all the mind in its many functionsBiblically to know something with the heart implies nothing more than to know

something with the head The head-heart dichotomy -popular amongst English speakers-is not a reality in Biblical language 5 On from their faces This literally translates whathas the sense because of them 6 On from [there] with the land The BHS suggeststhe from which is also present in the Samaritan Targum

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2535

25 15 February 2011 Genesis 6

you(s) [a] float7 of trees of cypress8(with) nests you(s) shall effectuate thefloat -(with) lowest [nests] second[level nests] and third [level nests] you

shall effectuate it-9 and then you shallcopher10 from (in)house and fromoutside in the copher 15 And this [is thesize] which you(s) shall effectuate [for]it Three hundred cubits [is] the lengthof the float fifty cubits [is] its breadthand thirty cubits [is] its height and to[a] cubit you shall finish it (up)11 16 [A]meridian [windowhole] you(s) shalleffectuate for the float from above and

the opening of the float in its side youshall set 17 And I see me [Im]causing the inundation -waters-12 tocome over the land for ruining allflesh which in it [is] spirit of lives fromsub(jacent) [to] the skies all which [is]in the land shall exhale [its finalbreath] 18 And then I will cause my

covenant to stand [my covenant] with you And then you(s) shall come to thefloat you(s) and your(s) sons and your(s) woman and the women of your(s)

sons with you(s) 19 And from all thelivingkind13 and from all the flesh14two two15 from every [sort] you(s)shall bring to the float for causing life[survival] with you(s) [a] male and [a]female they shall be 20 From theflapperkind for its kind and from thelarge-quadrupedkind for its kind andfrom all the quiet-moverkind of theground for its kind two two from all

shall come to you(s) for causing life[survival] 21 And you(s) take for you(s) from all food which shall be eatenand so you(s) shall gather to you(s)and then it shall become for you(s) andfor them for food 22 And then No heffectuated like all which ʔɛlōhı m has(laid) him command he has effectuatedso

7 On float This Hebrew noun is used in the Scriptures only of Nō hs ark and the basketin which Mōšɛ h floated 8 On cypress In Hebrew גפר from gupr- a root apparentlylinked to κυπρος cypress 9 On -(with) lowest [nests] second [level nests] and third[level nests] you shall effectuate it- These words are transposed from the end of verse16 as the BHS suggests that they belong here Note that it is here that these pluraladjectives have a plural noun nests to describe 10 On copher This word is coined totranslate the Hebrew noun פר כ ( kop ɛr) and the verb of the same root It can bepronounced by English readers similarly to cover (but with voiceless ph for voiced v)which implies its basic meaning The Hebrew noun kop ɛr appears to be linked to cypress(κυπρος) and to refer to a substance derived from cypress leaves which can be used tomake a red covering like a protective paint or sealant The Hebrew verb means to cover(as) with kop ɛr Both the noun and verb are used figuratively for covering in the sense of atonement for or redemption of a life by blood So this saving ark was covered inside andoutside with kop ɛr a symbol of the saving blood of Messiah 11 On and to [a] cubit youshall finish it (up) These words are transposed here from verse 16 as the BHS suggeststhat they belong here 12 On -waters- The BHS suggests this word was added to theHebrew text to clarify the inundation This would explain the peculiar syntax in theHebrew text here which has ול מים ב מ ה the flood waters rather than ול ב מ מי ה the watersof the flood as in Genesis 7710 and 911 13 On the livingkind Samaritan reads החיהthe livingkind which is in agreement with the Greek Septuagints τῶν κτηνῶν theMasoretic text has the livingהחי 14 On and from all the flesh So read the Samaritanand Septuagint the Masoretic text has from all flesh 15 On two two This repetition

of two implies in pairs The Septuagint and Syriac have two two here and in verse 20as in the Masoretic text of Genesis 79 amp 715 but the Masoretic text has only one two ineach verse Is this due to haplography [Haplography is a common scribal error in whichthe eye skips over a repetition of letters and the hand writes the letters only once]

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2635

2615 February 2011Genesis 7

7 And then ʔɛlōhı m1 said for No hCome -you(s) and all your(s)

house- to the float As you(s) I haveseen righteous before me in this

generation 2 From all the pure large-quadrupedkind you(s) shall take for you(s) seven seven male and female andfrom the large-quadrupedkind which it[is] not pure two two2 male andfemale3 3 also from the pure4

flapperkind of the skies sevenssevens male and female and from theflapperkind which it [is] not pure twotwo male and female5 for (preserving

as) living [their] seed over [the] faces of all the land 4 As for days still[only]seven I [am] (causing)rain over theland forty days and forty nights andthen I shall wipe(away) all the stood-up(substance) which I have effectuatedfrom over the faces of the land 5 Andthen No h effectuated like all which יהוהhas (laid) him command

6 And No h [was] a son of six hundred

years and the inundation has been

waters6 over the land 7 And so cameNo h and his sons and his woman andhis sons women with him to the floatfrom the faces of the waters of the

inundation 8 From the pure large-quadrupedkind and from the large-quadrupedkind which it isnt pure andfrom the flapperkind and from7 allwhich [is] quietly-moving over theground 9 two two they have come toNo h to the float male and female likewhich יהוה8 has (laid) No h command 10

And then it became for the seven daysand the waters of the inundation have

been over the land 11 In the year of the9 six hundred years for the lives of No h in the second [re]newal10 theseventeenth day for the [re]newal inthis day all [the] springs of [the] vastdeep have split(open) and the meshesof the skies have opened 12 And thenthe downpour became over the landforty days and forty nights 13 In the

1 On ʔɛlōhı m The Samaritan and Syriac reads ʔɛlōhı m here Masoretic text has הוהיSeptuagint combines the two as הוהי ʔɛlōhı m I chose ʔɛlōhı m here because throughoutGenesis where יהוה is used in the phrase And יהוה said tofor [name] to אל is used andnot for ל as here With ʔɛlōhı m in the phrase And ʔɛlōhı m said tofor [name] to (seeאלGenesis 917) or for (see Genesis 613)ל is used 2 On two two The Masoretic Textlacks the second two Samaritan Greek Syriac and Vulgate all include it 3 On maleand female male and female So reads the Samaritan and the ancient translations TheMasoretic Text has instead [a] man and his woman twice in this verse in verses 3 9 amp16 it reads as the others male and female 4 On pure This word is present in the

Samaritan and Greek texts but absent from the Masoretic text 5 On and from theflapperkind which it [is] not pure two two male and female Preserved in the Greek Septuagint this fits the pattern given above but seems to have dropped from the textpreserved in all the other texts Genesis 87 amp Leviticus 1115 indicate that Nō h didindeed preserve impure birds on the float and not just the pure ones 6 On -waters-The BHS suggests this word was added to the Hebrew text of Genesis 617 and may nothave originally been here either 7 On from The Masoretic Text omits the singleconsonant translated here as from the Samaritan Greek Syriac and Vulgate includethe word 8 On הוהי Samaritan reads הוהי Masoretic text has ʔɛlōhı m I chose יהוהhere because throughout the rest of the Pentateuch יהוה occurs in the phrase like which_____ has (laid) [name] command (see Exodus 1228 4023 Numbers 822) The phrase is

less commonly found with ʔɛlōhı m and doesnt include the name of the personcommanded (Genesis 716 214) 9 On the This the is present in the Samaritan andSeptuagint but absent from the Masoretic Text 10 On [re]newal This word ש ד ח is usedonly of the [lunar] month its first day and the celebrations associated with its first day

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2735

27 15 February 2011 Genesis 78

bone of this day11 has come No h andŠe m and Ḫauml m and Yap ɛt -the sons of No h- and No hs woman and his sonsthree women with him12 to the float 14

those and all the livingkind for its kindand all the large-quadrupedkind for itskind and all the quiet-moverkindquietly-moving over the ground for itskind and all the flapperkind for itskind every bird every wing13 15 Andso they came to No h to the float twotwo from all the flesh which in it [has]spirit of lives 16 And the [ones] coming -male and female from all flesh- have

come like which ʔɛlōhı m had (laid) himcommand And then יהוה closed-upencompassing him 17 And then becamethe inundation forty days14 over theland and so the waters increased andthen they lifted the float and so it rosefrom over the land 18 And so thewaters became strong and so theyincreased greatly over the land and sothe float went over the faces of the

waters19

And the waters have beenstrong -greatly greatly- over the landand then all the high mountains which

[were] sub(jacent) all the skies werecovered 20 fifteen cubits from abovethe waters have been strong And sothe mountains15 were covered 21 And

so all flesh quietly-moving over the landexhaled [its final breath] in theflapperkind and in the large-quadrupedkind and in the livingkindand in all the swarmerkind swarmingover the land and all the ʔaumldauml m 22 allwhich [had] breath of spirit of lives16 inits inhalers from all which [was] in thedrained[land] has died 23 And so Hewiped(away)17 all the stood-up

(substance) which [was] over the facesof the ground from ʔaumldauml m as-far-aslarge-quadrupedkind as-far-as quiet-moverkind and as-far-as theflapperkind of the skies And so theywere wiped(away) from the land Andthen remained distinctly No h and [theflesh] which [was] with him in the float24 And so the waters became strongover the land fifty and a hundred days

8 And then ʔɛlōhı m remembered

1

Nō h and all the livingkind and allthe large-quadrupedkind which [was]

11 On In the bone of this day This literal translation of the Hebrew text reveals aHebrew idiom the bone of something is its essence its self itself So In the bone of this day conveys the sense In this day itself 12 On with him BHS suggests thisreading which is supported by the Septuagint and the Pseudo-Jonathan Targum andGenesis 816amp18 The Masoretic Text has with them In with him there is theimplication that they are saved through being with righteous Nō h because they are hisfamily A mans family is made up of himself his wife his male offspring and their wivesand his unmarried female offspring 13 On every bird every wing These words arelacking from the Septuagint but present in the Masoretic Syriac and Samaritan textsThe BHS suggests to delete them 14 On forty days The Septuagint has forty days andforty nights as in 712 the Masoretic Samaritan and Syriac texts do not include andforty nights here 15 On the mountains The Septuagint and Syriac have the highmountains here as in the preceding verse which is perhaps correct Masoretic Text andSamaritan has simply the mountains here 16 On breath of spirit of lives TheSeptuagint and Vulgate read simply breath of lives 17 On And so He wiped(away) Soreads the Masoretic Text and Septuagint The King James Version reads And every livingsubstance was destroyed and the BHS suggests that the verb may be mediopassive(Niphal) rather than simple active (Qal) Has the direct object marker ת א not beennoticed Its presence marks all the stood-up(substance) as being an object of atransitive verb rather than the subject of a mediopassive verb 1 On ʔɛlōhı m

remembered Not that Nō h had ceased to be in ʔɛlōhı ms mind Rather this Hebrew verbfor remember implies bringing something to the forefront of ones mind bringing athought into focus ʔɛlōhı ms focus has at this point changed from flooding the world torestoring Nō h and those with him

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2835

2815 February 2011Genesis 8

with him in the float And then ʔɛlōhı mcaused spirit2 to traverse over the land

And then the waters subsided 2 Andthen [the] springs of [the] deep and the

meshes of the skies were confined andso the downpour from skies waswithheld 3 And then the watersreturned from over the land [a] goingand [a] returning And then the waters(became)deficient from [the] end of [the] fifty and a hundred days 4 Andthen the float reposed in the seventh[re]newal in the seventeenth day of the[re]newal over the mountains of

ʔaraumlrauml t3 5 And the waters have been[a] going and [a] becoming deficient as-far-as the tenth [re]newal In the tenthin [day] one for the [re]newal theheads of the mountains have been seen6 And then it became from the end of forty days and then No h opened thewindowhole of the float which he haseffectuated 7 And then he sent(away)the crow4 and then it went out -(a)

going out and (a) returning- as-far-asthe drying of the waters from over theland 8 [And then No h (made)delayseven days]5 And then he sent(away)the dove from with him for seeing

Have the waters (become)lightweightfrom over the faces of the ground 9

And the dove has not found repose forthe concavity of its foot and so it

returned to him to the float as thewaters [were] over the faces of all theland And then he sent his hand andthen he took it and then he caused it tocome to him to the float 10 And then he(made)delay6 still(more) seven otherdays and then he caused addition [for]sending(away) the dove from the float11 And then the dove came to him for[a] time of [an] evening and see A

ripped-off leaf of [an] olive(tree) in itsmouth And then No h knew the watershave (become)lightweight from overthe land 12 And then he (made)delay7

still(more) seven other days and thenhe sent(away) the dove and it has notadded returning to him still(more) 13

And then it became in one and sixhundred years [for the lives of No h]8 inthe first [[re]newal] in [day] one for the[re]newal the waters have drainedfrom over the land And then No hcaused the covering of the float to turn-aside and then he saw and see Thefaces of the ground have drained 14

2 On spirit In this verse wind is implied Ive tried to translate this word ח ו רconsistently as spirit The Latin word spiritus originally meant breath but came to beused to mean the non-physical lifeforce of a living being (animus) All these meanings arewithin the word ח ו ר Indeed it could be argued that wind and breath are non-physicalwhilst made up of moving particles it is the flow of the particles which makes itbreath rather than just being air Is flow physical 3 On the mountains of ʔaraumlrauml tNote that the name ʔaraumlrauml t -Urartu in Assyrian- was the name of a large geographicregion in which there was a kingdom in the early 1st millenium BCE Somewhere in themountain ranges of this large geographic region the float came to rest A mountain aboutthe border of Armenia now bears the name Ararat from this account 4 On the crow After the crow the Septuagint has to know if the water has ceased perhaps from verse8 5 On [And then Nō h (made)delay seven days] This sentence is added at thesuggestion of the BHS Verse 10s other seven days seems to suggest that Nō h haddelayed a first seven days here 6 On And then he (made)delay The BHS says it isprobably to be read this way The Masoretic text has חל י And then he perforated [to doוsomething new] that is he began 7 On And then he (made)delay The Piel verb hasbeen translated as the BHS suggests it should probably be both here and in verse 10 but

what is found here in the Masoretic text is the Niphal חל י י And then he was delayed 8ו On [for the lives of Nō h] The Septuagint has these words here as also found inGenesis 711 Their meaning is implied whether or not they were copied to this locationor they dropped from it

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2935

29 15 February 2011 Genesis 89

And in the second [re]newal in theseven and twentieth day for the [re]newal the land has dried

15 And then ʔɛlōhı m worded(up) to

No h saying 16 Go out from the float you(s) and your(s) woman and your(s) sons and your(s) sons women with

you(s) 17 And9 all the livingkind which[is] with you from all flesh in theflapperkind and in the large-quadrupedkind and in all the quiet-moverkind quietly-moving over theland bring out with you And then theywill swarm in the land and then they

shall (re)produce and then they shallincrease over the land 18 And thenNo h came out and his sons and hiswoman and his sons women with him19 And10 all the livingkind all the large-quadrupedkind and all the flapperkindand all the quiet-moverkind quietly-moving over the land11 for theirfamilies they have come out from thefloat

20 And then No h built [a] ritual(firestand) for יהוה and then he took from all the pure large-quadrupedkindand from all the pure flapperkind andthen he caused to ascend ascenders inthe ritual(firestand) 21 And then יהוהsmelled the smell of the contentmentand then יהוה said to his heart I will

not still(more) cause addition formaking the ground lightweight12

because of the ʔaumldauml m as thehandiwork of the heart of the ʔaumldauml m

[is] bad from his youth and I will notstill(more) cause addition for smitingall living like which I have effectuated

22 Still all the days of the land seedand harvest and coldness and hotnessand warming-season and cooling-season13 and day and night shall notsabbatize

9 And then ʔɛlōhı m goodspoke No hand his sons and then He said for

them (Re)produce and increase andfill the land1 2 And the fear of you(pl)and the breaking-dread of you(pl) isover all the livingkind of the land 2[andover all the large-quadrupedkind] andover all the flapperkind of the skies[and]3 in all which the ground quietly-moves and in all the fishes of the seain your(pl) hand they have been given3 All quiet-moverkind which it [is] livingshall be for you(pl) for food likegreenness of vegetation I have givenfor you(pl) all 4 Distinctly flesh in itsbreather [its blood]4 you(pl) shall noteat 5 And distinctly your(pl) blood for

your(pl) breathers I seek from [the]hand of all [the] livingkind I seek it andfrom the hand of the ʔaumldauml m from the

9 On And Samaritan Septuagint and Syriac include Masoretic Text omits 10 OnAnd Samaritan Septuagint Syriac and Vulgate include most manuscripts of theMasoretic Text omit 11 On all the large-quadrupedkind and all the flapperkind and allthe quiet-moverkind quietly-moving over the land So reads the Septuagint but theMasoretic Text reads all the quiet-moverkind and all the flapperkind all [those] quietly-moving over the land and the Samaritan reads all the flapperkind and all the quiet-moverkind quietly-moving over the land 12 On for making the ground lightweightHebrew idiom to curse belittle make to be of little value 13 On warming-season andcooling-season Traditionally translated summer and winter these two seasonsapparently make up the whole year But the focus of warming-season is the fruit of summer and cooling-season seems to include autumn and winter 1 On (Re)produceand increase and fill the land These are again the words of Genesis 128 signifying anew beginning albeit man is already bad from his youth now (Genesis 821) 2 On [andover all the large-quadrupedkind] Absent from the Hebrew texts suggested by the

manuscripts of the Septuagint 3 On [and] Present in some manuscripts of theMasoretic Text and Samaritan Pentateuch 4 On [its blood] The BHS suggests this is agloss -an addition to the text- to explain the meaning of in its breather The Hebrewsyntax of the verse would be more usual without it

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3035

3015 February 2011Genesis 9

hand of the man and5 his brother I seek the breather of the ʔaumldauml m

6 [One] spilling the blood of theʔaumldauml m

~ in the ʔaumldauml m6 his blood shall bespilt

as in [the] silhouette of ʔɛlōhı m~ He has effectuated the ʔaumldauml m7 And you(pl) (Re)produce and

increase~[And]7 swarm in the land and

dominate8 in it8 And then ʔɛlōhı m said to No h and to

his sons with him saying 9 And I see

me [Im] causing my covenant tostand [my covenant] with you(pl) andwith your(pl) seed after you(pl) 10

And with all the breatherkind of thelivingkind which [is] with you(pl) inthe flapperkind and9 in the large-quadrupedkind and in all thelivingkind of the land with you(pl)from all the out-goers of the float [forall the livingkind of the land]10 11 And

so I cause my covenant to stand with you(pl) and all flesh shall not be cutoff still(more) from the waters of theinundation and there shall not be still(more) [an] inundation for ruining theland 12 And then ʔɛlōhı m said This[is] the sign of the covenant which I[am] giving between me and you(pl)

and all breatherkind of livingkindwhich [is] with you(pl) for generationsof unseentime 13 My bow I have givenin the cloud and so it shall be for [a]

sign of [a] covenant between me andthe land 14 And then it shall be in myclouding a cloud over the land andthen shall be seen the bow in the cloud15 And then I will remember mycovenant which [is] between me and

you(pl) and all breatherkind of livingkind in all flesh and the watersshall not still(more) become for [an]inundation for ruining all flesh 16 And

so the bow shall be in the cloud and Iwill see it for remembering [a]covenant of unseentime betweenʔɛlōhı m and all breatherkind of livingkind in all flesh which [is] overthe land 17 And then ʔɛlōhı m said toNo h This [is] the sign of the covenantwhich I have caused to stand betweenme and all flesh which [is] over theland

18 And so the sons of No h became thegoers-out from the float Še m andḪauml m and Yap ɛt And Ḫauml m [was] thefather of Kanaʕan 19 Three [are] thesethe sons of No h and from these hasshcattered11 all the land

20 And then No h perforated [tobecome] a man of the ground and then

5 On and Some Masoretic manuscripts the Cairo Genizah the Samaritan Syriac and Vulgate include this word Without it the man of his brother could be understood6 On in the ʔaumldauml m That is by the ʔaumldauml m In both Biblical Hebrew and Greek in not

only used as a locative preposition but is also used to signify the agent bythrough whomsomething is done 7 On [And] The ancient translations the Samaritan version and afew manuscripts of the Masoretic Text include this and 8 On [dominate] The knowntexts have increase ו רב ו as already found earlier in this verse but the BHS suggests itbe emended to ו רד ו dominate on the basis of Genesis 128 Origens recension of theSeptuagint (that found in his Hexapla) supports this emendation reading κατακυριεύσατεαὐτῆς as in Genesis 128 As can be seen a scribal error involving a single letter couldchange ו רד ו dominate into ו רב ו increase 9 On and The Cairo Genizah SamaritanSeptuagint Syriac and some Targums support this and The Masoretic text omits it10 On [for all the livingkind of the land] These words are absent from the Septuagintand the BHS suggests that they are perhaps to be deleted 11 On shcattered The root

נפץ at some times means to scatter and at other times means to shatter Were theseperhaps originally two distinct roots I have coined a word shcattered to translate this verb leaving it to the reader to recognise the verb and determine from each contextwhich sense is meant

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3135

31 15 February 2011 Genesis 9-19

he planted [a] vineyard 21 And then hedrank from the wine and then he wasintoxicated And then he revealedhimself in the midst of his tent 22 And

then Ḫauml m -the father of Kanaʕan- sawthe nakedness of his father And thenhe (made) [it] manifest12 for his twobrothers in the outside 23 And thenŠe m and Yap ɛt took the cloth and thenthey set [it] over the shoulder(girdle) of the two of them and then they wentbackward and then they covered(up)the nakedness of their father and theirfaces [were] backward and the

nakedness of their father they have notseen 24 And then No h awoke from hiswine and then he knew what his smallson13 has effectuated for him 25 Andthen he said

Accursed [is] Kanaʕan~ Servant of servants14 shall he be for

his brothers26 And then he saidGoodspoken [is] יהוה ʔɛlōhı m of Še m

~ and let Kanaʕan be [a] servant forhim27 Let ʔɛlōhı m cause spreading(open)

15 for Yap ɛt~ and let him settle in the tents of

Še mand let Kanaʕan be

~ servant for him28 And then No h lived after the

inundation three hundred years andfifty years 29 And then all the days of

No h became nine hundred years andfifty years and then he died

102 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

112 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

122 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

132 3 4 5 6 7 8 9 10 11 12 13 14 15 16 1718

142 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24

152 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21

162 3 4 5 6 7 8 9 10 11 12 13 14 15 16

172 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27

182 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33

192 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38

12 On (made)manifest Such is the root meaning of this verb It usually refers tomanifesting something by narrating it Whether by word or deed Ḫauml m manifested hisfathers nakedness -that which is to be covered not exposed- and thus he greatly shamedhis father 13 On his small son Nō hs younger son The order of Nō hs sons is alwaysfound in Scripture as Še m and Ḫauml m and Yap ɛt and this may imply birth order TheBook of Jubilees gives this order and specifically states birth years for each This ordermakes Ḫauml m the middle son younger only than Še m Could it be that the small sonreferred to here is in fact Nō hs grandson Kanaʕan who perhaps on being informed of Nō hs nakedness effectuated some unmentioned evil even worse than Ḫauml m did It isKanaʕan that becomes the subject of the curses that follow In the Book of Jubilees710-14 it applies the phrase younger son to the youngest son of Ḫauml m [Nō h] knew allthat his younger son had done unto him and he cursed his son and said Cursed beCanaan And Ham knew that his father had cursed his younger son and he wasdispleased that he had cursed his son and he parted from his father he and his sons with

him Cush and Mizraim and Put and Canaan but neither does it explain what this younger son Kanaʕan actually did 14 On Servant of servants This means a mostservant-like servant Likewise King of kings means a most kingly king 15 On Letcause spreading(open) This verb sounds almost the same as the name Yap ɛt

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3235

3215 February 2011Genesis 20-50

202 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18

212 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

222 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24

232 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

242 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55 56 57 58 59 60

61 62 63 64 65 66 67

252 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

262 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35

272 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46

282 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

292 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35

302 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43

312 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55

322 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

332 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

34

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31

352 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

362 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43

372 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36

382 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

30

392 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

402 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

412 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55 56 57

422 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38

432 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 3031 32 33 34

442 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

452 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28

462 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

472 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31

482 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

492 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33

50

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3335

33 15 February 2011 Deuteronomy 1-22

12 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29 30 31 32

33 34 35 36 37 38 39 40 41 42 43 44 45 46

22 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29 30 31 3233 34 35 36 37

32 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29

42 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29 30 31 32

33 34 35 36 37 38 39 40 41 42 43 44 45 46 47

48 49

5

2 3 4 5 6 I [am] your(s)יהוה ʔɛlōhı m

which I have caused you(s) toexit from the land of Egypt from ahouse of servants 7 There shall not befor you(s) other ʔɛlōhı m against myface 8 You(s) shall not make for you(s)an idol statue1 Every appearancewhich [is] in skies from above or which[is] in the land from sub(jacent) orwhich [is] in the seas from sub(jacent)to the land 9 10 11 12 13 14 15 16 17 18 19

20 21 22 23 24 25 26 27 28 29 30 31 32 33

6

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25

72 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26

82 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20

92 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29

10

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

112 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

122 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

132 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18

142 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

152 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

162 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

172 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

182 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

192 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21

202 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

212 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

222 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

30

1 On idol statue This Hebrew word is only used Biblically for statues involved inworship

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3435

3415 February 2011Deuteronomy 2324

232 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25

24Because a man takes a womanand then1 he marries her and

then it happens if she doesnt findfavour in his eyes because he has foundin her a nakedness of a thing and thenhe writes2 for her an account of cuttingoff and then he gives in her hand and

then he sends her from his house 2 andthen she exits from his house and thenshe goes and then she becomes foranother man 3 and then the latter man

hates her and then3 he writes for heran account of cutting off and then hegives in her hand and then he sendsher from his house or because thelatter man dies which he took her to

1 On Because a man takes a woman and then Here יהוה first tackles this manmadecustom which he hated (Mal 216) rather than endure in the oneness that יהוה haddesigned a man and his wife to endure in (Gen 224) the people had a custom of sendingtheir wives away because they had ceased to look on them with favour They sent themwith a written account which in their eyes severed the oneness of the marriage In three verses יהוה outlines 1) their divorce custom 2) what it caused the woman to do and 3)what the woman was likely to suffer In the fourth verse he applies a penalty to the onewho has initiated this chain of events the man who divorced her in the first place isrestricted from taking her again The wife which he chose not to treasure has become

forbidden to him he thus cannot chose to do love or hatred to her anymore for his choicehas been made and has produced defilement and abominable consequence Evidently יהוהwanted His people to see the bad consequences of this custom of theirs and perhapssome of them would hesitate from divorcing their wives Why did He not absolutely forbiddivorce Messiah answers that it was because of their stubbornness (Mt 198) forbiddingthe custom would not stop them doing it Messiahs teaching deals more completely withdivorce in as much as it reveals the will of הוהי will for marriage that what He has boundshould be honoured until death (Mk 102-12 1Cor 739) יהוה also supplies His Spirit tothose who receive Messiahs teaching so that now His people may not be natural hard-hearted carnal and rebellious in their customs but instead agreeable to יהוה andempowered to do all His will 2 On and then he writes This is just another link in thechain of events marked just like the other links with the consecutive preterite It is not as

the KJV or as the Pharisees took it(Mt 197) that the man is commanded to do any of thisIndeed this passage does not even approve of what he does but instead penalises him forthis action(v4) This passage does not approve of divorce on the basis of a nakedness of athing or on the basis that he hates her (v3)Therefore any discussion of sufficientgrounds for divorce is made void even as יהוה has given no approval of this custom onany grounds 3 On the latter man hates her and then The first verse narrates thewomans husbands actions because he finds in her a nakedness of a thing and this versenarrates the latter mans actions on the basis that he hates her The Pharisaic schools of Hillel and Shammai took a nakedness of a thing as though יהוה had indicated in thisphrase what was sufficient grounds for divorce and then they argued about what anakedness of a thing could mean whether it be as mild as spoiling the food (Hillel) or as

severe as sexual sin (Shammai) But this latter man divorces because he hates herWould either party argue that יהוה had indicated that hatred is sufficient grounds fordivorce Rather it is all merely a narrative without any sanctioning of divorce or anyrestriction until verse 4

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3535

35 15 February 2011 Deuteronomy 24-34

him for a woman 4 he shall not be able4

-her husband the first which he senther- to return to take her to become forhim for a woman after which she has

caused herself to become defiled for it[is] an abomination5 against the face of יהוה and you shall not cause the land tosin which yourיהוה ʔɛlōhı m gives to you[for] property 5 6 7 8 9 10 11 12 13 14 15 16

17 18 19 20 21 22

252 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19

262 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19

272 3 4 5 6 7 8 9 10 11 12 13 14 15 16 1718 19 20 21 22 23 24 25 26

282 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55 56 57 58 59 60

61 62 63 64 65 66 67 68

292 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

302 3 4 5 6 7 8 9 10 11 12 13 14 15 16 1718 19 20

312 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

30

322 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52

332 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

342 3 4 5 6 7 8 9 10 11 12

4 On he shall not be able See verse 1s notes regarding this restriction placed on thehusband] [On her husband In this whole narrative יהוה calls nobody but the firsthusband her husband] [On she has caused herself to become defiled This passive

reflexive verb states that she has caused herself to be defiled She has caused herself tobe defiled by the actions she took in verse 2 which were provoked by her husbandsactions in verse 1 This clearly shows that the second relationship was a defiling sexualrelationship -a form of sexual immorality and not a pure marriage in s eyes- for herיהוהhusband still lived (Rom 73) The divorced woman who understands this thus hasopportunity to not be defiled by entering a second relationship 5 On it [is] anabomination יהוה shows His disapproval of this entire situation so that His people mightlikewise sense the abomination of the defiling sexual relationship between a mans womanand another man It is not the taking back of the defiled wife that is abomination butrather to do so would be to receive what has been defiled by a defilement which should beseen as a defilement the relationship with a man other than her husband Likewise יהוה

has considered His people defiled which have broken faith with Him and whored afteridols (Jer 3 1) And yet as defiled as they have become from their other lovers He calls

Page 3: Scriptures Of The Faith Once Delivered

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 335

3 15 February 2011

pref

Preface

Peace and light to those who readThe ancient Scriptures of the Bible are the most authentic source for knowing

the faith once-for-all delivered to the saints (Jude 3) They contain the message of יהוה ʔɛlōhı m the word of the Mighty One through which people from all nations of mankind can be spared from the judgment which is to come with which theMighty One is about to reward this earth Through this original faith which wasonce delivered to the saints (Jude 3) we can become members of Yahwas eternalkingdom

Why is the Bible difficult to translate

The Scriptures of the Bible are foreign to us in at least three ways1They were written in completely different languages to English2They were written through set-apart people whose Way of life was completely

different to that of the highly perverted culture we now live in (Revelation 183)3They were inspired by a most perfect and set-apart Mighty One (2Timothy

316) but for two millenia have been in the hands of fallible menSometimes because of these things the message of the Scripture becomes

diluted as it is translated to make it more acceptable to English to Western mindsor to the traditions of fallible men

Sources for inaccurate translation

Sometimes translations follow the legacy of their preferred older translationsrather than translating words phrases and passages afresh

Sometimes translations are performed with the agreement of amultidenominational committee in order to avoid sectarian bias The downside of this is that the radical meaning of certain passages is unlikely to be acceptable toa multidenominational committee and therefore the translation will be translatedin a way which is palatable to the majority nullifying the truth which Yahwa gaveto His set-apart people

It is sometimes claimed by certain religious authorities that a particularmanuscript or text (eg the Masoretic Text the Textus Receptus the Peshitta or

even the King James Version) has the original text preserved without changeSome translations seem to accept a text type on this basis or because it ispopular rather than on the findings of scholarly textual analysis

Translation philosophy

The aim of this translator is to use a reconstructed original text based on thebest manuscript evidence available to produce a fresh and essentially literal(word-for-word) translation of the ancient Scriptures into English which revealsthe message originally inspired by Yahwa which is the meaning originallyintended by those who first wrote it

Where I succeed praise be to Yahwa Where I fail may Yahwa protect His

message

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 435

415 February 2011

Translation style

In the opinion of this translator the goal is to best capture the original meaningand to this end the translation may often compromise English grammarPunctuation and capitalisation are not features of the original manuscripts let thereader discern that these are the work of the translator

To use gender inclusive language and to suit this translation to the palate of Western culture are apart from the aim of this translation It should be kept inmind that in the source languages the masculine plural form of many words suchas brothers and sons may refer to a mixed group including females as well asmales

Treatment of names

Words taken to be proper nouns are capitalised such as names of places andpersons and titles Representations of the Tiberian Hebrew or Greek spelling

pronunciation are used in preference to traditional English spellingThe letters of the divine Name correspond to YHWH and are left as יהוה Thepronunciation of this Name is highly debated The translators current guess isthat it is derived from a Simple (Qal) Stative Imperfective verb form of root HW-which verb form would have been pronounced yahwayu meaning he is The lastsyllable may have been removed from yahwayu to form the Name Yahwa Thiswould avoid forms of inapproriate meaning caused by inflection of the name (A nominative case Yahwayu would have been inflected as Yahwaya in the

Accusative case which would have been identical in pronunciation to asubjunctive verb yahwaya which has the inappropriate meaning He would be)

ʔɛlōhı m is the plural of a common noun used to refer to mighty ones whether

human or (supposedly) divine It is also used as a majestic plural to refer to asingular supreme being reckoned to be qualitatively great (though quantitatively just one being) by those who worship that supreme being ʔɛlōhı m is thus used asa title for יהוה by His worshipers but ʔɛlōhı m was also used by those whoworshiped false gods as a title for individual deities they worshiped For exampleDaumlg o n is called ʔɛlōhı m in Judges 1623 and Baʕal is called ʔɛlōhı m in 1Ki 1825The Hebrew word is typically transliterated as ʔɛlōhı m

ʔadōnauml y is a title related to ʔaumldō n lordmasterruler and is used exclusively forיהוה This Hebrew word is transliterated

The presenceabsence of the definite article before such words will be reflectedin the translation by the presenceabsence of the

The translator has noticed that the occurrence of Greek κυριος kurios (lordmaster) without the article often corresponds to the divine Name יהוה Thereforeיהוה has often been supplied in place of κυριος in the Greek New Testament wherethe translator reckoned that יהוה was implied

Other names are generally written with a transliteration of the Tiberian formsfound in the Masoretic text with the following exceptions

If there are variants of a particular name the variant that was most popular inthe 1st century CE is chosen for transliteration and is used consistently Forexample ישוע is chosen rather than pre-exilic יהושע as it is ישוע that is transliteratedconsistently in the Greek and Aramaic Old and New Testaments It is the short

form that underlies the pronunciation that the 1st century believers usedIf there is good evidence that a name was vocalised differently in the 1stcentury than in the Tiberian tradition and the 1st century vowels accord better

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 535

5 15 February 2011

with the original phonemes of the name the transliteration is modified to reflectthose more original vowels For example Yešu ʕ rather than Tiberian YešuaʕMaryauml m rather than Tiberian Miryauml m

Contrary to the Tiberian pointing Greek transcriptions often indicate the

quality of reduced vowels even after gutterals This translation does likewise butmarks the reduced vowel with a breve a ɔ ɛ ə denoting a reduced vowel of dubious quality

Greek transcriptions found in the LXX and Hexapla only sometimes mark vowelswhere the Tiberian system marks anaptyctic vowels (such as the second vowel inʕedɛn) and patach furtivum Anciently these did not exist but came into being inorder to pronounce the words more easily When the Greek transcriptions suggestthe pronunciation of such vowels this translation includes them but marks themwith the ultra-short vowel marker eg ɛ to indicate that they are not to bepronounced as full vowels

Generally and otherwise i e ɛ a ɔ o and u correspond to the qualitativedistinctions marked by the Tiberian vowel points Albeit a pronunciation slightlymodified from the Tiberian pronunciation is suggested to be more authentic to thetime of the 1st century CE

Long qɔmɛs (transliterated distinctly as auml) as an open central auml (as in Proto-Semitic)

The e (sere ) midway between auml and i (hı rɛq)The o (holɛm) midway between auml and u (qibbusšurɛq)The ɛ (səg ōl) as a neutral central vowel midway between e and oThe a (patah) midway between ɛ and auml andThe ɔ (short qɔmɛs) midway between o (Sephardi pronunciation of short qɔmɛs)

and u (which Babylonian pointing has instead of short qɔmɛs)Long vowels are not marked in the Tiberian system but are marked in thistransliteration with macrons ı e ɛ auml o u Stressed vowels are marked with anaccent underneath as in Yešu ʕ

Special notation

Words used in the translation which do not literally translate words in the sourcetext are [within square brackets]

The English word you is of ambiguous number but in the source languages it isnot so Hence this translation uses you(s) and you(pl) to distinguish betweensingular and plural

Footnotes relate to the determination of the text its translation or itsinterpretationParts thought not to originally belong to the text if retained for completeness

will be enclosed within [[double square brackets]]

Textual basis

Attention has been given to the Biblia Hebraica Stuttgartensia (BHS) footnotesto attempt to best represent the original text for the Old Testament

Likewise for the New Testament the Greek New Testament (GNT) text producedby NAUBS is generally used To understand the original text is the mutual goal of both the translator and the reader On account of this it is highly recommended

that this work be used in conjunction with the BHS and the GNT

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 635

615 February 2011

Verse numbering divisions and order of books

The system for dividing ordering and naming the books of the Hebrew OldTestament text differs from that commonly used in English Bibles The Englishtradition is used to make it easy to refer to

Likewise early Greek manuscripts preserve various different orderings of theNew Testament books than that which is found in most modern translations The

Apostles general epistles are typically found before Pauls epistles to peoples andPauls epistles to individuals are placed last just before the Revelation As the numbering of chapters and verses is a relatively modern and pragmatic

thing this translator has used the convention common in English Bibles for easyreference not implying that passages or verses are necessarily correctly dividedthereby

Important note

test everything hold fast what is good (1Thess 521)Man makes no perfect translation To test and prove -and even to properlyunderstand- many of the claims of this translation it is expected that readers willneed to refer to the BHS and GNT to dictionaries and concordances even as thetranslator has done

The translator encourages all readers to become life-long learners of the Ancient Scriptures even as he is

A work in progress

English will change and new manuscript evidence may appear I expect to beconstantly revising and correcting this translation as required as long as I live If

you have evidence to suggest that I have mistranslated anything please show it tome garthgrenachehotmailcom

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 735

7 15 February 2011

intro

Introduction

Published in 2010 this version of the Bible in the English language wastranslated from manuscripts of the Hebrew Scriptures and the Greek NewTestament

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 835

815 February 2011

Table of Contents

GenesisDeuteronomy

9 33

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 935

9 15 February 2011 Genesis 1

1In (what is)first1 ʔɛlōhı m2 hascreated the skies3 and the land 2

and the land has been4 a disarray andan empty(thing) and darkness [was]over [the] faces of [the] deep and the

Spirit5 of ʔɛlōhı m [was] hovering overthe faces of the waters6 3 and then7

ʔɛlōhı m said Let8 light9 become andthen light became 4 And then ʔɛlōhı m

1 On (what is)first The definite article (the) is not used with this Hebrew word here orusually (eg Lev 212 Deut 3321 Is 4610) This word refers to what is first and needsno definite article 2 On ʔɛlōhı m This plural form is used as the plural of a commonnoun which refers to a mighty one whether human or (supposedly) divine The pluralform is also used as a majestic plural to refer to a singular supreme being reckoned to bequalitatively great (though quantitatively just one being) by those who worship thatsupreme being ʔɛlōhı m is thus used as a title for יהוה by His worshipers but ʔɛlōhı m wasalso used by those who worshiped false gods as a title for individual deities theyworshiped For example Daumlg ō n is called ʔɛlōhı m in Judges 1623 and Baʕal is calledʔɛlōhı m in 1Ki 1825 This usage demonstrates that it is not on account of a (post-apostolic) trinity concept that a majestic plural is used as a title for the Creator See1Corinthians 86 3 On the skies The secondary meanings for English heaven arebeyond the semantic realm of the Hebrew word for skies שמים This Hebrew word has thesimple meaning of sky in the broadest sense the skies and the land encompass theUniverse The same word skies is to refer to the realm of the celestial beings or of thestars or of the clouds or of the birds even hanging from a tree is said to be between theskies and the land (2Sam 189) שמים always occurs in a form identical to the Hebrew

dual form but is not dual in meaning Hence in Greek translation it becomes eithersingular ουρανος or plural ουρανοι This translation uses skies for שמים to refer non-specifically to all the space above the land or any region thereof 4 On the land hasbeenThe Hebrew text does not imply became as some translations render itThroughout this narrative and the many other narrative sequences of the HebrewScriptures sequential events are specially marked with the consecutive preterite form of the verb For example the first word of the next verse is ויאמר a consecutive preteritewhich marks that and he said is a sequential event in the narrative The lands beingchaotic is not so marked Therefore it is not the goal of this text to teach that the landbecame disordered after it was created Rather this verse implies that the world isfundamentally a chaotic mess without ʔɛlōhı ms commandments to bring order to it This verse does not describe events but rather sets the scene for the events that follow Watchwhat order is brought out of disorder as world arranges itself in response to the Masterscommandments 5 On and the Spirit If this work were authored in English it wouldprobably read but here Hebrew does not often use a but word when adding sentencestogether Throughout this translation the reader may judge from the context of an andwhether or not a statement contrasts with the previous one 6 On faces of the watersThe Hebrew word for waterwaters like that for skyskies is locked in dual form Toexpect it to change form to represent singular dual or plural meanings is not reasonableSimilarly faces is locked in plural form 7 On and then The sequential force of theconsecutive preterite will often be rendered and then throughout this tranlsation Theconsecutive preterite marks a temporally andor logically sequential event 8 On letThe Hebrew jussive marks that this is a commandment that light should become It is the

imperative force of commandments that English renders with let 9 On light Bringinglight out of darkness is ʔɛlōhı ms first step in bringing form and order to the emptyuniverse Darkness is a non-entity the absence of the light which ʔɛlōhı m gives When Hecauses that light to be withdrawn He creates darkness (Is 457) physically or spiritually

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1035

1015 February 2011Genesis 1

saw the light as good10 and thenʔɛlōhı m caused separation between11

the light and the darkness 5 And then12

ʔɛlōhı m called the light day13 and thedarkness He has called night14 Andthen evening became and then morningbecame one day15[of creating haspassed and a new day has begun]

6 And then ʔɛlōhı m said Let acompression16 become in the midst of the waters and let it become causingseparation between waters for thewaters and so it became17 7 And thenʔɛlōhı m effectuated18 the compressionand then He19 caused separationbetween the waters which [were] from

sub(jacent) to the compression andbetween the waters which [were] fromover the compression And thenʔɛlōhı m saw [it] as good20 8 And then

ʔɛlōhı m called the compression skies And then evening became and thenmorning became a second day[of creating has passed and a new day hasbegun]

9 And then ʔɛlōhı m said Let thewaters from sub(jacent) the skies begathered together to one gathering21

and the dry[land] be seen and so itbecame And then the waters from sub

(jacent) the skies were gathered totheir gathering and so the dry[land]was seen22 10 And then ʔɛlōhı m called

10 On ʔɛlōhı m said[became]ʔɛlōhı m saw as good This important pattern isemphasized by its repetition in this first passage of the Scripture The pattern has asimple meaning יהוה regards the fulfilment of His command to be good Fulfilling Hisword is His goal for His creation It is no different when it comes to His creatures whichhave volition (will) particularly humans if we will be and do what He has commanded forhumans in the Scriptures He will regard this as good The Master Yešuʕ is the Word of יהוה and He fulfills it (Mt 417) and causes His faithful followers to do likewise (Mt 519Ro 214 1Jo 26 Ga 220 Col 127) 11 On between To convey the sense of being

between two things Hebrew uses בין before each of the things English does not usebetween in this way 12 On and then The consecutive preterites here mark chronological events ʔɛlōhı m said and then it became and then He saw it as good andthen He separated it and then he called it day and then evening happened and thenmorning happened 13 On called the light day Note that it is the light that יהוה calledday Scripturally day is daytime period not a 24-hour period Nevertheless the setapart times of הוהי are kept from the dark period before the light period (Lev 2332) anight and then a day is celebrated 14 On He has called night The naming of thedarkness is not a consecutive preterite This infers that the darkness (which alreadyexisted see v2) was already was called night before the light was called day or at leastthat the naming of the darkness is not marked as consecutive to the naming of the light15 On one day It is not as the KJV reads that this evening and this morning were one

day Evening ערב is the last period of the day and is thus a light period evening concludesa day with sunset then night begins Morning בקר is the first period of a new daycommencing with sunrise Therefore one day a second day a third day should beconsidered a count of the daytimes in which יהוה created Since the creation of lightdayיהוה created during daytime Which day begins in this verse The morning here is of thesecond day 16 On compression The Hebrew noun is related to a verb which means tobeathammerstampflatten out a flattened out thing 17 On And so it became TheBHS suggests that this sentence belongs here as in the Greek text rather than at the endof verse 7 Throughout this chapter this sentence is positioned after each creativecommandment of ʔɛlōhı m 18 On effectuated The Hebrew word means to do or makesomething hence this translation 19 On He Or it ie the compression 20 On And

then ʔɛlōhı m saw [it] as good The BHS suggests that this sentence belongs here whichfits the pattern found throughout the chapter 21 On one gathering So reads the Greek text Masoretic text one place 22 On And then the waters These words arepreserved in the Greek text but not in the Masoretic text

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1135

11 15 February 2011 Genesis 1

the dry[land] land and the gatheringof the waters He has called seas andthen ʔɛlōhı m regarded [it] because [itwas] good 11 And then ʔɛlōhı m said

Let the land cause sprouting of shootkind23 [and] vegetation causingsowing of seed [and] the fruit treekindeffectuating fruit24 which [has] its seedin it over the land and so it became 12

And then the land brought outshootkind [and] vegetation causingsowing of seed for its25 kind and thetreekind effectuating fruit which [has]its seed in it for its kind and then

ʔɛlōhı m saw [it] as good 13 And thenevening became and then morningbecame a third day[of creating haspassed and a new day has begun]

14 And then ʔɛlōhı m said Let26 lightsin the compression of the skies becometo cause separation between the dayand the night and they shall be forsigns and for appointments and fordays and years 15 and they shall be for

lights in the compression of the skies tocause light over the land and so it

became 16 And then ʔɛlōhı meffectuated the two of the great lights27

-the great light for the dominion of theday and the small light for the

dominion of the night- and the stars 17 And then ʔɛlōhı m gave them in thecompression of the skies for causinglight over the land 18 and for ruling inthe day and in the night and forcausing separation between the lightand the darkness and then ʔɛlōhı msaw [it] as good 19 And then eveningbecame and then morning became afourth day[of creating has passed and a

new day has begun]20 And then ʔɛlōhı m said Let thewaters swarm a swarmerkind of breatherkind28 of livingkind andflapperkind29 shall flap over the landover the faces of the compression of the skies and so it became30 21 Andthen ʔɛlōhı m created the big reptiles31and all the breatherkind of thelivingkind quietly-moving which the

waters swarmed for their kind and allflapperkind of wing for its kind and 23 On -kind Many Hebrew nouns can be used as singular or as collective nouns (likethe English word fish) When used collectively this translation prefers using a -kind suffixrather than translating them as grammatical plurals 24 On fruit for its kind hasbeen omitted from this as BHS suggests it was added from the following verse 25 On its Hebrew has a masculine and feminine noun system hence KJVs his Englishuses its for impersonal things 26 On letbecome these two English words translateone Hebrew jussive verb a commandment that the lights should become 27 On lightsThe sun produces light and the moon reflects light but as light comes to the earth fromboth they are both called lights 28 On breatherkind The Hebrew word here נפש is very versatile but at its root it is about breath Breathing maintains life and consciousnessin our bodies and hence the word is more traditionally translated soul or psyche I haveretained a more etymological approach using breather to diverge from the many falsebeliefs about soul For example in Biblical usage rarely uses this word to refer to a partof a person usually the whole living person is meant the one who breathes the breatherBreatherkind is used here as the word is here used as a collective noun 29 Onflapperkind the Hebrew word for bird עוף probably once ʕawp- may beonomatopoetic (its sound imitating the flap of wings) It thus refers to flapping creaturessuch as bats (Lev 1119) which are not usually classified as birds 30 On And so itbecame These words are preserved here by the Greek text but not by the MasoreticText 31 On big reptiles Often translated dragons elsewhere in the Bible a tannı n isnot a mythical beast but the very thing that ʔahrō ns staff became in Exodus 710 and

Psalm 9113 indicates that tannicircnicircm are snakelike But in this verse big tannınım arespecified To avoid the mythical nuance of dragon in this age when big reptiles are wellproven to have existed I have translated this word reptile which -unlike snake- alsoallows the possibility for a tannı n to have feet (Ezekiel 322)

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1235

1215 February 2011Genesis 1

then ʔɛlōhı m saw [it] as good 22 Andthen ʔɛlōhı m goodspoke them32saying (Re)produce and increase andfill the waters in the seas And the

flapperkind let it increase in the land23 And then evening became and thenmorning became a fifth day[of creatinghas passed and a new day has begun]

24 And then ʔɛlōhı m said Let theland bring out breatherkind of livingkind for its kind large-quadrupedkind and quiet-moverkindand the paired-livingkind of the land33

for its kind and so it became 25 And

then ʔɛlōhı m effectuated the livingkindof the land for its kind and large-quadrupedkind for its kind and all thequiet-moverkind of the ground for itskind and then ʔɛlōhı m saw [it] as good26 And then ʔɛlōhı m said Lets34

effectuate ʔaumldauml m35 in our silhouette36

and like our semblance and let themdominate in the fishkind of the sea andin the flapperkind of the skies and inthe large-quadrupedkind and in all the

livingkind of 37 the land and in all thequiet-moverkind quietly-moving overthe land

27

And then ʔɛlōhı m created the ʔaumldauml m~~ in His silhouette38~ in [the] silhouette of ʔɛlōhı m~~ He created him39male and female~ He created them

28 And then ʔɛlōhı m goodspoke themand then ʔɛlōhı m said to them (Re)produce and increase and fill the landand tread it down And dominate in thefishkind of the sea and in theflapperkind of the skies and in thelarge-quadrupedkind40 and in all the

32 On goodspoke them Two categories of Hebrew and Greek words have traditionallybeen mistranslated with an English word which literally meant to mark with blood of (pagan) sacrifice One category has here been translated with forms of goodspeak as

those Hebrew and Greek words mean to speak good of or for someone The othercategory has been translated bliss- in this work because the Hebrew and Greek wordsmeans to be happy because יהוה has favoured them in some way 33 On and the paired-livingkind of the land This phrase translates וחיתו־ארץ which contains one of the severalBiblical occurrences of the unusual construct form חיתו which Ive translated paired-livingkind as it may have etymologically been derived from a archaic nominative dualconstruct form hayyata gt hayyətō gt hayətō If this is the origin of this peculiar form itmust have superseded the accusative and genitive forms (which ended in -ay instead of -a) to be here used in the accusative case and elsewhere in the genitive case (Ps 7911)34 On lets ʔɛlōhı m is not alone in watching what He is bringing about The sons of ʔɛlōhı m (heavenly beings see Job 387) are witnesses with Him who like mankind are inHis silhouette and like Him in semblance 35 On ʔaumldauml m This Hebrew word is the nameof the first man and also can refer to humankind or a human I have left it untranslatedthe reader can determine its various meanings by its various contexts 36 Onsilhouette This Hebrew word is related to others shadow The implication is thatʔaumldauml m has an appearance which is like that of ʔɛlōhı m The word is more often used of the statues of false ʔɛlōhı m Should man who is a silhouette of the true ʔɛlōhı m bowhimself down to manmade silhouettes of false ʔɛlōhı m 37 On the livingkind of This isabsent from the Masoretic Text but present in the Syriac Old Testament and in verses 24and 25 38 On in His silhouette The Greek Septuagint lacks these words which do notseem necessary considering what follows 39 On in the silhouette of ʔɛlōhı m He createdhim The first man was created in the silhouette of ʔɛlōhı m The first woman was createdin the silhouette of the first man Thus all humankind is in the silhouette of ʔɛlōhı m both

male and female Yet there is an order in creation and a purpose reflected by that orderas brought out by verses such as 1Corinthians 117-10 and 1Timothy 213 40 On and inthe quadrupedkind These words are evidenced in the Greek and Syriac versions as in verse 26 but have apparently dropped from the Masoretic Text

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1335

13 15 February 2011 Genesis 12

livingkind quietly-moving over theland 29 And then ʔɛlōhı m said See41

I have given for you(pl) all vegetationsowing seed which [is] over [the] faces

of all the land and all the treekindwhich [has] in it [the] fruit of treekindsowing seed for you(pl) it shall be forfood 30 and for all the livingkind of theland and for all the flapperkind of theskies and for all quietly-moving overthe land which [has] in it breather of livingkind I have given42 all greennessof vegetation for food43 And so itbecame 31 And then ʔɛlōhı m saw all

which He has effectuated and seeGreatly good And then eveningbecame and then morning became asixth day44[of creating has passed and

a new day has begun]

2 And so they were finished (up)1 -theskies and the land- and all their

formation2 2 And so ʔɛlōhı m finished(up) in the sixth3 day His work whichHe has effectuated And so Hesabbatized4 in the seventh day from allHis work which He has effectuated 3

And so ʔɛlōhı m goodspoke the seventh

41 On See The word is used to grasp attention and focus it on something or an actionin this case ʔɛlōhı ms providence of food 42 On I have given BHS suggests this verbbe repeated here even without its repetition it is the implied verb 43 On all greennessof vegetation for food Note that this rendering aligns with the Hebrew text in that itdoes not create a false dichotomy tree fruit is not just for humans and green vegetationis not just for animals In fact Genesis 93 indicates that greenness of vegetation is whatwas given to humans to eat So then greenness of vegetation means plantlife -the source

of all vegetables fruits grains- and this statement is by no means specifying asubcategory of food specifically for animals Rather this final statement encapsulates allthat precedes it in these two verses that green plantlife was given for food Modernscience confirms that it is actually the greenness in vegetation (the chlorophyll pigments)that enables plants to store energy from the sun as food energy (photosynthesis) whichcan then be utilised by animals and humans which consume the plants For this reasonplants are called autotrophic producers whereas animals and humans are calledheterotrophic consumers 44 On sixth day This account is not complete until after theseventh day is narrated The first verses of chapter 2 belong at the end of the account of chapter 1 and reveal the reason behind the emphasis given to the six days of creation inthis account (see also Exodus 2011) 1 On And so they were finished (up) These lastthree verses of the first creation narrative summarise the preceeding narrative andindicate the purpose of the six-day form of the narrative to show how the seventh daycame to be set-apart special from all other days The consecutive preterites in these verses are used to mark logical consequence not a temporal sequence as in thepreceding verses Note that ʔɛlōhı m had already finished is work before the end of thesixth day in the previous verse This is why the translation of the consecutive preterites ishere And so instead of And then 2 On formation This Hebrew word often refers toan army but not always in the military sense (as this verse evidences) 3 On sixth TheSamaritan Greek and Syriac texts agree on sixth whereas the Masoretic Text hasseventh ʔɛlōhı m is the perfect example we are to imitate surely He finished up Hiswork on the sixth day and was not still finishing it on the seventh Alternatively if seventh is original finished here should not be taken to imply that He finished by

doing the last works but rather that He chose not to work on the seventh day therebyending the work of creation 4 On And so He sabbatized This is the first occurrence of the root for Šabbauml t in the Scriptures in the verb וישבת The verb implies desistingceasingas one desists from work to observe Šabbauml t

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1435

1415 February 2011Genesis 2

day and so He set it apart5 as in it Hehas rested from all His work whichʔɛlōhı m has created for effectuating

4 These [are] the generations6 of the

skies and the land in their beingcreated In the day7 of יהוה8 ʔɛlōhı mseffectuating skies and land9 5 and[when] all the shrubkind of the fieldbefore it was(being) in the land and allthe vegetation of the field before it wasoutsprouting10 as יהוה ʔɛlōhı m has notcaused rain over the land and [there]wasnt ʔaumldauml m for serving the ground 6

and a vapour was ascending from the

land and then it was causing all thefaces of the ground to drink 7 and thenיהוה ʔɛlōhı m handcrafted11 the ʔaumldauml mloam from the ground And then Heblew in his inhalers12 the breather of

lives13 and the ʔaumldauml m became for abreather of livingkind

8 And then יהוה ʔɛlōhı m planted agarden14 in ʕedɛn15 from[the]east16

And then He set there the ʔaumldauml m whichHe has handcrafted 9 And then יהוהʔɛlōhı m caused to outsprout from theground all treekind desireable forappearance and good for food and thetree of the lives17 in the midst of thegarden and the tree of the knowinggoodness and badness18 10 And astream19 [was] going out from ʕedɛnfor causing the garden to drink and

from there it was separating and thenbecoming20 for four heads 11 Thename of the one [is] Pıšo n21 that [is]the (one) turning around all the land of

5 On He set it apart The root קדש refers to something which is specially ʔɛlōhı ms of Hisnature or set apart for His purpose It may also refer to things which are special to a falseʔɛlōhı m and thus detestable to the true ʔɛlōhı m Here ʔɛlōhı m is choosing the seventhday and setting it apart from all other days as a day which is special to Him What isspecial in His eyes is (to be) special in the eyes of His people (see Exodus 208)

6 On These [are] the generations This phrase typically begins genealogical accounts(eg Gen 69 Gen 1110 Gen 1127) and here indicates the beginning of a secondaccount of the creation The second account focuses on other details of the creation thefirst man and his woman and their first sin by which death came to all humankind (Rom512) 7 On In the day Arguably the sixth day (see verse 7) 8 On הוהי This is therevealed personal Name of our Creator spelled in Hebrew letters See Exodus 315 andthe note in the Preface 9 On skies and land So reads the Greek and the Samaritan versions Masoretic text land and skies 10 On before it was (being) outsproutingThe word outsprouting gives the intended sense of the phrase before it was (being) itis not that the organisms did not yet exist in the ground but rather that they were not yetin the mature form of shrubs 11 On handcrafted This verb refers to the shaping actionof a potter Biblical language is full of beautiful concrete words which can neverthelessbe used in figurative ways (see Psalm 7417) 12 On inhalers Paired inhalers nostrils13 On lives The Hebrew abstract noun corresponding to English life is locked inplural a plurale tantum 14 On garden An enclosure for plants 15 On ʕedɛn TheGreek spelling εδεμ in the LXX and Hexapla evidences that the first vowel was shortʕedɛn means a delight 16 On from[the]east This word means the former position (of the sun) in the day 17 On the tree of the lives ʔɛlōhı ms Wisdom is said to be such atree (Proverbs 318) 18 On goodness and badness The two Hebrew words are thisbroad in meaning They refer to what is morally good and bad but also to what ispleasant and unpleasant and so on 19 On stream No rain yet (verse 5) but yet astream Revelation 221 may indicate the source of this life-giving stream 20 On andthen becoming The verb והיה begins the phrase and is thus consecutive to the

preceeding verb separating and carries its tense Such forms are sometimes calledconverted perfects because they look like the perfect form but are used for consecutiveevents in an imperfect tense narrative 21 On Pıšō n This streams name may meansomething like Disperser

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1535

15 15 February 2011 Genesis 2

the Hawılauml 22 [in] which there [is] thegold 12 And the gold of that land [is]good There [is] the bdellium23 and thestone of the beryl24 13 And the name of the second stream [is] Geho n25 that[is] the (one) turning around all theland of Kuš26 14 And the name of thethird stream [is] Hiddɛqɛl27 that [is]the (one) going east of ʔaššu r28 Andthe fourth stream that [is] Pərauml t29

15 And so יהוה ʔɛlōhı m took the ʔaumldauml mand He caused him to rest in thegarden of ʕedɛn for serving it and for

looking(after) it

16

And then ʔɛlōhıיהוה m (laid)command over the ʔaumldauml msaying From all the treekind of thegarden (as) eating you(s) eat30 17 andfrom the tree of the knowing goodnessand badness you(s) shall not eat from

it as in the day of your(s) eating fromit (as) dying you(s) die31

18 And then יהוה ʔɛlōhı m said Notgood (is) the ʔaumldauml ms being only

himself I effectuate for him a helperlike his complement32 19 And then יהוהʔɛlōhı m handcrafted (again) from theground all the livingkind of the fieldand all the flapperkind of the skies andthen He caused [them] to come to theʔaumldauml m for seeing what he calls for itand all which the ʔaumldauml m calls for it -abreather of livingkind33- that is itsname 20 And so the ʔaumldauml m called

names for all the large-quadrupedkindand for all the flapperkind of the skiesand for all the livingkind of the fieldand for the ʔaumldauml m was not found ahelper like his complement 21 And thenיהוה ʔɛlōhı m caused a sloom to fall overthe ʔaumldauml m and so he fell asleep And

22 On the Hawılauml This place name has the letters of the root hwl which speaks of twisting around The name may originate from the twisting of the Pıšō n stream aroundthis place 23 On the bdellium Does בדלח to refer to bdellium resin or perhaps topearls In the other occurrence (Num 117) the מן from the skies is likened to בדלח inappearance 24 On the stone of the beryl A precious stone of some kind may beindicated by אבן השהם The Aramaic Peshitta translates it as ברולא beryl here and in Exodus2820 25 On Gehō n The Septuagint has γηων rather than γιων which would betteralign with Tiberian Gıhō n The e may be because of the pronunciation of the guttural hlowering the preceding vowel On the other hand Arabic jayha nu is used for large riversand ay regularly shifts to e in Hebrew as also stressed a to ō The name of this streammay mean something like burster 26 On Ku š Ku š was a ancient black Africankingdom around Sudan and the south of Egypt Their ancestor was Kuš son of Hauml m son of Nō ɛh who was saved through the deluge 27 On Hiddɛqɛl This name may mean rapidor swift In the Septuagint it is translated Τιγρις Tigris 28 On ʔaššur Assyria 29 On Pərauml t This streams name may mean fruitful In the Septuagint it is ΕυφρατηςEuphrates 30 On (as) eating you(s) eat The Hebrew Infinitive Absolute often has anadverbial function and is often used with a verb of the same root to emphasize verbalaction as here 31 On (as) dying you(s) die This adverbial treatment of the Infinitive Absolute reveals what really happened when our ancestors ate from that tree they beganto die in a dying manner as do we each day in this corrupted mortal body 32 On a

helper like his complement Woman was created from the man and for the man as Paultaught (1Corinthians 118-9) Woman is mans helper and is fashioned to be suitable forhim his complement which fits him 33 On a breather of livingkind The BHS suggeststhese words are an added explanation specifying what the man was naming

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1635

1615 February 2011Genesis 2

then He took one of his side(bone)s34 And then He closed-up the flesh (as) sub(stitute for) it 22 And then יהוה ʔɛlōhı mbuilt the side(bone) -which He has

taken from the ʔaumldauml m- for a woman35 And then He caused her to come to theʔaumldauml m 23 And then the ʔaumldauml m said

This(one) [is] the instant~ bone from my bones

~~ and flesh from my fleshfor this(one)~~ [a name] Woman36 is called~ as from her man37

~~ this(one) has been taken24 On[account of this] so (a) man

loosens(from) his father and his motherand then he adheres in his woman38and so the two of them39 become for

34 On He took one of his side(bone)s Ribs Do ʔaumldauml ms sons have one less rib than hisdaughters No both male and female descendants of ʔaumldauml m have twelve pairs of ribs If ʔaumldauml m had lost his arms would his children be born without arms Of course not TheScripture does not say that יהוה ʔɛlōhı m removed or altered any of ʔaumldauml ms DNA so wewould not expect that ʔaumldauml ms descendants would be affected by his loss of a ribLikewise the Scripture does not say that ʔaumldauml m was once both male and female or thathis feminine nature was taken away from him and formed into a woman This is a modernand false teaching and is as ludicrous as saying that the heavenly Father lost His Wisdom

or was in any way diminished when He spoke forth His Word Rather ʔaumldauml m had withinhim before and after losing the rib the creational potential of all that is male and all thatis female The wonderful feminine nature of a woman is what manifests in the absence of that which is specifically (and likewise wonderfully) male Like ʔaumldauml m his sons todayhave within them all that is needed to make a male or a female the male humanpossesses both X and Y sex chromosomes The converse is not true A female human hasonly X sex chromosomes It is impossible to make a male human from a female humanschromosomes Therefore modern genetics confirms that a woman can be fashioned fromthe genes of a man but not vice versa 35 On for a woman To be a womanwife Theword for woman is the same as for wife throughout Scripture 36 On Woman ʔɛššauml inOrigens Hexapla Masoretic Text evidences a further attenuation of the first vowel ʔiššauml 37 On from her man From ʔıšauml h = her man(husband) So reads the SamaritanPentateuch Targum Onqelos and the Septuagint The Masoretic text reads ʔı š (a) manThe original pronunciation of man and woman is unknown but as in English the twowords have a similar pronunciation in Hebrew and several other Semitic languages Itcould be that the original difference was a š in man (in ʔanš- perhaps) and a softer θ inwoman (in ʔanθ- perhaps) 38 On he adheres in his woman It is quite uncreationalthat a man should tear away from his woman with whom he has become one flesh39 On the two of them So reads the Septuagint the Syriac and the Vulgate also theSamaritan versions and several Targums (Neofiti Pseudo-Jonathan Genizah TargumFragment) The words are also present in the Masters quotation of the passage inMatthew 195 and Mark 108 and also Pauls in 1Co 616 and Eph 531 The MasoreticText does not have these words Why Was there something wrong in the eyes of scribes

in this statement that two of them become one flesh Perhaps their acceptance of their ancient Hebrew customs of polygyny or of divorce and remarriage But such thingsיהוה ʔɛlōhı m neither commanded nor approved of from the beginning they have not beenso (Matthew 198) but marriage has been for just the two of them

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1735

17 15 February 2011 Genesis 23

one flesh 25 And so40 the two of themwere uncovered41 the ʔaumldauml m and hiswoman and they were not ashamed of themselves42

3and the snake has beencircumspect1 more than all the

livingkind of the field which יהוהʔɛlōhı m has effectuated And then hesaid to the woman Even as ʔɛlōhı mhas said2 you(pl) shall not eat from allthe treekind of the garden 2 And thenthe woman said to the snake From thefruit of the treekind of the garden weeat 3 and from the fruit of the tree

which (is) in the midst of the gardenʔɛlōhı m has said You(pl) shall not eatfrom it and you(pl) shall not touch in

it lest you(pl) die 4 And then thesnake said to the woman You(pl) willnot (as) dying die 5 -as ʔɛlōhı m (is)knowing- as in the day of your(pl)

eating from it your(pl) eyes will thenbecome open and then you(pl) willbecome like the ʔɛlōhı m3 knowers of goodness and badness 6 And then thewoman saw as good the tree for foodand as a longing it (was) for the eyesand the tree was desirable for causinginsight And then she took from itsfruit And then she ate And then shegave also for her man with her4 And

then they ate 7 And then the eyes of the two of them were opened and theythen knew them(selves) as uncovered

And then they sewed together leaves of

40 On And so The consecutive preterite typically marks a verb which is temporally andor logically consequent If temporal consequence is meant it would mean that the twobecame naked after the ʔaumldauml ms declaration about his woman in verse 23 I have takenthe verb as logically consequent which thus implies that their Creator left them nakedbecause they were to adhere to each other as described in verse 24 their nakedness

facilitated this Nakedness facilitates sexual arousal and facilitating sexual arousal istotally appropriate in the context of a valid marriage such as this one But it is totallyinappropriate to make a display of nakedness out of this context Some forms of public art-ancient modern and even religious- can only be justified by refusing this simple truththat nakedness facilitates sexual arousal 41 On uncovered There is a wordplay (pun)between uncovered ʕarummı m in this verse and circumspect ʕaumlru m in the nextlinking the two verses 42 On they were not ashamed of themselves Or of each otherThis translates the reflexivereciprocal nature of the hitpaʕʕel stem Here the beauty of the first state of human sexuality is shown In this proper context of valid monogamousmarriage sex is wonderful and nothing to be ashamed of But outside of the propercontext so much harm has been done outside the Creatorss plan that sex has become ashameful thing for many 1 On circumspect The ʔaumldauml m and his woman were ʕarummı m(uncovered) and the snake was ʕaumlru m (circumspect) more than all And whilst theywere ʕarummı m without being ashamed the ʕaumlrum snake ought to have been ashamedfor the way he used his craftiness here 2 On Even as ʔɛlōhı m has said If it is so to beread it seems the first in the Scripture to exaggerate a command of ʔɛlōhı m was thesnake 3 On the ʔɛlōhı m This may be interpreted as singular or plural here In theplural sense ʔɛlōhı m can refer to mighty beings (the angels according to the Greek translation of Psalm 85 who are also called sons of ʔɛlōhı m in Job 16 amp 21 and Genesis624) who apparently were created with a knowledge of goodness and badness perhapsthat they might see and commend the work of הוהי ʔɛlōhı m (see Job 387) 4 On her manwith her Her man was with her during this transgression of הוהי ʔɛlōhı ms command anddid not keep her from it What a failure of leadership and of taking responsibility for the

woman that יהוה ʔɛlōhı m had brought to him (222) Did he wrongly assume that hewould not be held responsible for her and that by blaming her for her own actions hewould thereby justify himself even if he follows her example (verse 12) Likewise his firstson makes himself not to know his responsibility for his younger brother (49)

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1835

1815 February 2011Genesis 3

a fig(tree) And so they effectuated forthem(selves) bindings5

8 And then they heard the sound6 of יהוה ʔɛlōhı m going(to and fro) in the

garden for the spirit of the day andthen the ʔaumldauml m hid himself and hiswoman from the faces7 of יהוה ʔɛlōhı min the midst of the treekind of thegarden 9 And then יהוה ʔɛlōhı m calledto ʔaumldauml m And then He said for himWhere [are] you(s) 10 And then hesaid Your(s) sound I heard in thegarden And then I feared as naked[am] I and then I hid (myself) 11 And

then He said Who (made)manifest for you(s) as naked you(rself)(s) Is it thatfrom the tree (of) which I (laid) youcommand for not (to) eat from it you(s) have eaten 12 And then the ʔaumldauml msaid The woman which you(s) gave tome she gave for me from the tree andthen I ate 13 And then יהוה ʔɛlōhı m

said for the woman What [is] this you(s) have effectuated And then thewoman said The snake (caused) medelusion and then I ate 14 And then

יהוה ʔɛlōhı m said to the snakeAs you(s) have effectuated this

accursed you(s) [are] from all the large-quadrupedkind and8 from all thelivingkind of the field

Over your(s) belly you(s) shall goand loam you(s) shall eat all the daysof your(s) lives

15 And hostility I set between you(s)and the woman and between your(s)

seed and her seedit shall (be on)lookout(for) you(s) (a)head and you(s) shall (be on)lookout(for) him (a) heel

16 And to the woman9 He (has) saidAs causing(to)increase I cause(to)

increase your(s) travail and your(s)conception in travail you(s) shall birthsons

5 On bindings Such belt-like garments with hanging pieces barely covering thereproductive organs are -in some primitive cultures- all the clothing that man sees asnecessary But יהוה ʔɛlōhı m fits our ancestors with coverings which are sufficient in Hiseyes (verse 21) He has thereby taught mankind what is appropriate for coveringnakedness 6 On sound The Hebrew word ול ק often implies voice but is used for abroader set of meanings voice noise sound Ive chosen sound as a consistenttranslation but obviously the sound of a person will usually be his voice 7 On facesThis is another plurale tantum with a singular meaning I have translated it according toits form but the reader should note from its usage throughout this translation that facesis the regular Hebrew way of saying surface or face or presence and by no meansimplies more than one face 8 On from all the large-quadrupedkind and The BHSsuggests that these words were perhaps an addition The versions include them Is itbecause a snake is not a quadruped that they thought the words inappropriate The snakeneed not have been a large-quadruped to become more accursed than all large-

quadrupedkind Then again perhaps it once did go on four legs There seems to beconsensus amongst scientists that they once did have four legs like (most) lizards still do9 On And to the woman And is lacking from the Masoretic text but not from theSamaritan the Septuagint or the Vulgate

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1935

19 15 February 2011 Genesis 3

and to you(s) (is) its overflow and you(s) shall dominate in it10

17 And for the ʔaumldauml m11 He (has)said12

As you(s) have listened for the soundof your(s) woman and then you(s) atefrom the tree (of) which I (laid) you(s)command saying You(s) shall not eatfrom it

accursed [is] the ground because of you(s)

In travail shall you(s) shall serve it13

all the days of your(s) lives18 And thornkind and thistlekind it

shall cause to outsprout for you(s) andthen you(s) shall eat the vegetation of the field

19 In the sweat of your(s) inhalers you(s) shall eat bread

as-far-as [the time of] your(s)returning to the ground as from it you(s) were taken

as loam you(s) [are] and to loam you

(s) return20 And then the ʔaumldauml m called thename of his woman Hawwauml h as shewas mother of every(one) living 21 Andthen יהוה ʔɛlōhı m made -for the ʔaumldauml mand for his woman- coverings of skin

And then He caused them to beclothed14

22 And then יהוה ʔɛlōhı m said SeeThe ʔaumldauml m has become as one from us

for knowing goodness and badness And now lest he sends his hand andthen he takes also from the tree of thelives and then he eats and then he

10 On and to you(s) (is) its overflow and you(s) shall dominate in it In the midst of overflowing travail the woman is still to have success This emendation to the text issuggested by the BHS as probably original an explanation of the preceding words Almost identical words are found in Genesis 47 where another is told to dominate in themidst of another negative overflow I have followed this emendation to the words becausethe context supports it and both the meaning and structure of the parallel phrases in

Genesis 47 are hard to explain with reference to the received text It seems that ancientscribes -unsure of the meaning of these phrases- may have come to understand the wordsas you(s) shall dominate him and may have thus corrected the text to theMasoretic form and to your man (is) your overflow and he shall dominate youwhich would better fit the knowledge that ʔɛlōhı m wants the woman to be subject to theman and not vice versa However the Apostolic Scriptures assure us that the womansposition of submission is a beautiful thing which predates sin her submission is ordainedfrom creation (1Corinthians 118-9 1Peter 35 1Timothy 211-13) It is therefore notthe result of sin punishment or curse 11 On And for the ʔaumldauml m The BHS suggests forthe ʔaumldauml m rather than for ʔaumldauml m (Masoretic pointing) A definite article (the) usuallyprecedes ʔaumldauml m in this narrative This emendation is consistently followed in thistranslation 12 On He (had) said Non-sequential verbs are used for this phrase in verse

16 and verse 17 This may indicate that the word to the man and to the womanchronologically preceded the cursing of the snake in verse 14-15 These responses to thesin of the man and of the woman may have chronologically followed the confessions in verse 12 and verse 13 respectively Whether this is so or not it is clear that יהוה ʔɛlōhı mdoes not go along with their shifting of blame but has spoken to each the negativeconsequences brought about under His sovereignty in response to their disobedience Sothe narrator deals first with the cursing of the snake and puts the snake out of thepicture before continuing the story of our two ancestors but by no means indicates thatour ancestors managed to divert יהוה ʔɛlōhı ms judgment from themselves to the snake13 On you(s) shall serve it The BHS says it is so to be read The received text has youshall eat(s) it 14 On And then He caused them to be clothed The preceding verse

indicates that our ancestors were beginning to procreate Our parents need to know howto cover themselves because they would not be alone for much longer That יהוה ʔɛlōhı mgave them כתנת indicates that their bindings of fig leaves were not sufficient to cover theirnakedness in His eyes

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2035

2015 February 2011Genesis 34

lives for unseentime15 23 And thenיהוה ʔɛlōhı m sent him (away) from thegarden of ʕedɛn for serving the groundwhich he was taken from there 24 And

then He pushed (out) the ʔaumldauml m andthen He caused him16 to settle from theeast of the garden of ʕedɛn and thenHe set17 the kərubı m and the flame of the sword turning(over) itself forlooking(after) the way of the tree of thelives

4 And the ʔaumldauml m has known1 Hawwauml hhis woman and then she conceived

and then she birthed Qayin and then

she said I have acquired2 a man withה ו ה י [helping me] 2 And then shecaused addition3 for birthing hisbrother Habɛl And then Habɛl became(a) grazer4 of small-cattle5 and Qayinhas become a server of ground 3 And itbecame from the end of [multiple] daysand then Qayin brought a gift for יהוהfrom the fruit of the ground 4 andHabɛl has brought -also he- from the

firstborns of his small-cattle and fromtheir (visceral)fat And then יהוה lookedto Habɛl and to his gift 5 and to Qayinand to his gift He has not looked And

then (emotion) burned for Qayin6greatly and then his faces fell7 6 Andthen יהוה said to Qayin For what[reason] has (emotion) burned for you(s) And for what [reason] have your(s) faces fallen 7 Is it not if you(s) dogood an (up)lifting And if you(s) dontdo good sin (is a) stretcher-out (inwait) for the opening And to you(s) (is)its overflow and you(s) shall dominate

in it8 8 And then Qayin said to Habɛlhis brother Let us walk the field9

And then it became in their being in thefield and then Qayin stood(up) to Habɛlhis brother and then he killed him 9

And then יהוה said to Qayin Where [is]Habɛl your(s) brother And then hesaid I have not known Is it that [a]looker(after) my brother I [am] 10

And then He said What have you(s)

effectuated The sound of the bloods10

15 On unseentime The Hebrew and Greek words imply more that eternity is hiddentime rather than that it never will end In some contexts the words refer to a time thatwill end (eg Deut 1517) though we know not when In other contexts it is hidden fromus whether the unseentime will end or not 16 On He caused him him is suppliedfrom the Septuagint 17 On and then He set This verb is suggested by the Septuagintsκαὶ ἔταξεν 1 On has known This translation highlights that the verb here is notmarked as consecutive (For contrast see verse 25 where a consecutive verb is used)Contrary to the common misconception that sex began after sin I suggest that the ʔaumldauml mfirst knew Hawwauml h soon after she was presented to him (Genesis 222) Evidently inGenesis 225 they were naked for the very purpose that the ʔauml dauml m should know Hawwauml h Did -s plan for their nakedness -that they should thereby (Re)produce and increaseיהוה

fail until sin occurred Reader be assured that sex within marriage has always been the Almightys plan He created it 2 On I have acquired This word תי י נ ק has a root which issimilar in spelling to the name Qayin 3 On she caused addition Such a verb is used forthe sense of repeating the same action in this case birthing 4 On grazer רעה ashepherd feeding sheep and tending to all their needs this word is often used assymbolic for a leader appointed by יהוה 5 On small-cattle Sheep and goats are groupedtogether by this word צאן 6 On (emotion) burned for Qayin Usually this is said of angry emotion 7 On his faces fell Qayin entered a depressed saddened self-pityingmood 8 On you(s) shall dominate in it Find these words and their sense also inGenesis 316 In the midst of an overflowing feeling and tendency to sin Qayin isencouraged to dominate 9 On Let us walk the field These words present in the

Samaritan Syriac Greek and Latin are absent from the Masoretic text Manymanuscripts and editions of the Masoretic text leave a gap here for the words 10 Onbloods When the Hebrew word is plural it tends to imply blood that has been shedblood that is no longer one as it was inside the body

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2135

21 15 February 2011 Genesis 4

of your(s) brother [is] crying-out to mefrom the ground 11 And now accursed[are] you(s) from the ground whichhas opened its mouth for taking the

bloods of your(s) brother from your(s)hand 12 As you(s) serve the ground itshall not cause addition [for] giving itsstrength for you(s) Tottering andwagging you(s) shall be in the land 13

And then Qayin said to ה ו ה י Great ismy twistedness11 from lifting12 14 See

You(s) have pushed me (out) the(current)day from over the faces of theground and from your(s) faces I shall

be hidden and then I shall be totteringand wagging in the land and then itshall become every finder of me shallkill me 15 And then יהוה said for himTherefore every13 killer of Qayinsevenfold [Qayin] shall be avenged

And then יהוה set for Qayin a sign fornot (to) smite him every finder of him16 And then Qayin went out from(before)the faces of יהוה and then he

sat14 in the land of No d15 east of ʕedɛn

17 And then Qayin knew his woman And then she conceived and then she

birthed Hɛno k And then [Qayin]became builder of (a) city16 and thenhe called the name of the city like thename of his son Hɛno k 18 And thenƔırauml d17 was birthed for Hɛno k andƔırauml d has birthed Mahıʔe l andMahıʔe l18 has birthed Matušaumlʔe l19 andMatušaumlʔe l has birthed Lamɛk 19 Andthen Lamɛk took for him(self) twowomen the name of the one ʕaumldauml h

and the name of the second Sɛllauml h 20 And then ʕaumldauml h birthed Yaumlbauml l he hasbeen (a) father of 20 (everyone) sitting21

[in] tents of 22 (livestock)possession23 21

And the name of his brother [was]Yubauml l he has been (a) father of every(one) grabbing stringed-instrument andwind-instrument 22 And Sɛllauml h -alsoshe- has birthed Tubal-Qayin (a) fatherof every(one) whetting24 copper and

11 On twistedness Twisted behaviour results in twistedness as a punishment The wordון ע can refer to eitherboth the twisted behaviour and the punishment brought about by it12 On Great is my twistedness from lifting This is the Hebrew way of saying somethingis too big to lift Qayin is saying that he cannot cope with the results of his sin 13 Onevery This is the same Hebrew word as for all כל Im tried to consistently translate itall whenever sensible and as every elsewhere In some contexts it will be apparentthat this every has a similar meaning to any 14 On sat Such is the literal meaningof the Hebrew verb which is commonly used to mean dwelt 15 On Nō d But Greek has Ναιδ Samaritan simply has נד The participle is nauml d wagging in verses 12 amp 13Nō d may be an infinitive of the same root meaning (a) wagging 16 On builder of (a)city Or some manuscripts point it נה עיר ב building a city 17 On Ɣırauml d The phoneme

preserved in Arabic letter ghain seems to be indicated in the LXX form Γαιδαδ18 On Mahıʔe l and Mahı ʔe l LXX has Μαιηλ and Samaritan has similarly מחיאל מחיאלMasoretic text has one form and then a second form מחויאל מחייאל Did the ו form resultfrom the similar shape of the following name מתושאל 19 On Matušaumlʔe l But the LXXapparently confuses the name with another Μαθουσαλα 20 On father of Here isintroduced the Biblical idiom in which -aside from genetic relationship- the originator of a behaviour or lifestyle is called the father of those who do similarly Consider the wordsof Maumlšı h in John 844 and Matthew 545 21 On sitting As in verse 16 the meaningdwelling is implied 22 On tents of This translates a proposition found in the BHSand in 2Chronicles 1415 י ל ה א The Masoretic Text has ו לה א tents and The LXX readsin tents nurturing 23 On (livestock)possession The word נה ק מ seems to literally

mean possession but is most commonly used of livestock Perhaps it is fair to suggestthat wealth was once measured more in livestock than in money Consider the words of Genesis 3043 24 On (a) father of every(one) whetting The suggestions of the BHS arehere translated The Masoretic text has whetting every cutter (of)

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2235

2215 February 2011Genesis 45

iron And the sister of Tubal-QayinNoʕɛmauml h 23 And then Lamɛk said forhis women

ʕaumldauml h and Sɛllauml h hear my sound

Women of Lamɛk listen (to) myutterance As I have slain a man for my bruising

and a boy for my welt24 as sevenfold Qayin shall be

avenged and Lamɛk seventy andseven25

25 And then the ʔaumldauml m knew hiswoman still(more) And then shebirthed a son and she called his name

Še t as she has said ʔɛlōhı m has set26for me (an)other seed sub(stituting for)Habɛl as Qayin has killed him 26 Andfor Še t -also him- has been birthed (a)son and then he called his nameʔɛnō š This(one) has (caused)delay27

for calling in the name of הוהי

5This [is] the recounting of thegenerations of ʔaumldauml m In the day of

ʔɛlōhı ms creating ʔaumldauml m in semblance

of ʔɛlōhı m He has made him2

Maleand female He has created them Andthen He goodspoke them and then Hecalled their name ʔaumldauml m in the day of their being created

3 And so ʔaumldauml m lived thirty and ahundred years and then he caused(to)birth a son like his semblance in hissilhouette And then he called his nameŠe t 4 And then the days of ʔaumldauml mafter his causing[the]birth[of] Še t

became eight hundred years And so he

caused(to)birth sons and daughters 5

And so all the days of ʔaumldauml m which hehas lived became nine hundred yearsand thirty years And then he died

6 And so Še t lived five years and ahundred years and then he caused(to)birth ʔɛno š 7 And then Še t lived afterhis causing[the]birth[of] ʔɛno š seven

years and eight hundred years And sohe caused(to)birth sons and daughters8 And so all the days of Še t becametwelve years and nine hundred years

And then he died9 And so ʔɛno š lived ninety years and

then he caused(to)birth Qaynauml n 10 Andthen ʔɛnō š lived after his causing[the]birth[of] Qaynauml n fifteen years and eighthundred years And so he caused(to)birth sons and daughters 11 And so allthe days of ʔɛno š became five years andnine hundred years And then he died

12 And so Qaynauml n lived seventy yearsand then he caused(to)birth Mahlalɛʔe l13 And then Qaynauml n lived after his

causing[the]birth[of] Mahlalɛʔe l forty years and eight hundred years And sohe caused(to)birth sons and daughters14 And so all the days of Qaynauml nbecame ten years and nine hundred

years And then he died15 And so Mahlalɛʔe l lived five years

and sixty years and then he caused(to)birth Yarɛd 16 And then Mahlalɛʔe llived after his causing[the]birth[of]

Yarɛd thirty years and eight hundred years And so he caused(to)birth sons

25 On seventy and seven Lamɛk considered himself more righteous than Qayin becausethe boy he murdered had first bruised him By his knowing goodness and badness Lamɛkpresumptuously awards himself greater vengence than יהוה graciously gave to QayinMaking declarations about how one thinks things should be is not obedience to the wordof הוהי 26 On set The name Še t sounds like the Hebrew word for set and is spelledthe same 27 On This(one) has (caused)delay So reads the LXX that ʔɛnō š hopedwaited to call the name In Hebrew root y-h-l speaks of delay In a world where eachrushed to his own way perhaps this records that ʔɛnō š was different ʔɛnō š delayedhimself to call on the name of הוהי that he might walk His way perhaps But the Masoretic

text has a word of a different root h-l-l חל ו ) אז ה At) that time it has been perforated -theseal was broken so to speak a new activity had begun But was calling on the name of יהוה really so new Consider Genesis 41 The Samaritan אז החל could be read as theMasoretic text or as (At) that time he has (caused)delay

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2335

23 15 February 2011 Genesis 56

and daughters 17 And so all the days of Mahlalɛʔe l became five and ninety

years and eight hundred years Andthen he died

18 And so Yarɛd lived two and sixty years and a hundred years1 and thenhe caused(to)birth Hɛnō k 19 And then

Yarɛd lived after his causing[the]birth[of] Hɛno k eight hundred years And sohe caused(to)birth sons and daughters20 And so all the days of Yarɛd becametwo and sixty years and nine hundred

years And then he died21 And so Hɛno k lived five and sixty

years and then he caused(to)birthMatušalah 22 And then Hɛno k went(toand fro)2 with the ʔɛlōhı m3 after hiscausing[the]birth[of] Matušalah threehundred years And so he caused(to)birth sons and daughters 23 And so allthe days of Hɛno k became five andsixty years and three hundred years 24

And so Hɛno k went(to and fro) with theʔɛlōhı m And [then] he wasnt[found]4

as ʔɛlōhı m has taken him25 And so Matušalah lived seven andeighty years and a hundred years5 andthen he caused(to)birth Lamɛk 26 Andthen Matušalah lived after his causing[the]birth[of] Lamɛk two and eighty

years and seven hundred years And sohe caused(to)birth sons and daughters

27 And so all the days of Matušalahbecame nine and sixty years and ninehundred years And then he died

28 And so Lamɛk lived two and eighty

years and a hundred years6 and thenhe caused(to)birth a son 29 And thenhe called his name No h7 saying This[one] shall make us sigh [relief] fromour works8 and from the travail of ourhands from the ground which יהוה hascursed it 30 And then Lamɛk livedafter his causing[the]birth[of] No h fiveand ninety years and five hundred

years And so he caused(to)birth sons

and daughters 31 And so all the days of Lamɛk became seven and seventy yearsand seven hundred years And then hedied 32 And so No h became a son of five hundred years and then No hcaused(to)birth Še m Ḫauml m and Yap ɛt

6 And then it became as the ʔaumldauml mhas perforated1 for increasing over

the face of the ground and daughtershave been birthed for them 2 And then

the sons of the ʔɛlōhı m saw2 thedaughters of the ʔaumldauml m as good they[were] And then they took for themwomen from all which they haveelected 3 And then יהוה said My spiritshall not reckon in the ʔaumldauml m forunseentime in their erring he [is] flesh

And so his days will become a hundred1 On and a hundred years The Samaritan version (and a medieval manuscript of theMasoretic Text) does not have these words The Samaritan version mentions 785 years inthe next verse (instead of 800) and gives a total of 847 years in verse 20 (instead of 962) 2 On And then Hɛnō k went(to and fro) The Greek text interprets this as but Hɛnō k didwell-please the Almighty and similarly in verse 24 See again Hebrews 115 3 On Andthen Hɛnō k went(to and fro) with the ʔɛlōhı m Some Latin Vulgate manuscripts andGreek manuscripts insert And then Hɛnō k lived here no doubt in imitation of thesurrounding pattern 4 On he wasnt[found] found is found in the Greek text and inHebrews 115 5 On seven and eighty years and a hundred years The Greek text has167 years before fathering Lamɛk and 802 years after to make the same total number of years of Matušalahs life 969 The Samaritan text has 67 and 653 and a total of 7206 On two and eighty years and a hundred years The Samaritan version has 53 yearsbefore fathering Nō h 600 years after and a total of 653 years 7 On Nō h The name isspelled with the first two letters of the root for sigh here but may be derived from a

similar root meaning repose 8 On works So reads the Samaritan Greek Syriac and Vulgate and many medieval manuscripts of the Masoretic Text others read work1 On perforated That is humankind figuratively broke through to do something newhe began to increase 2 On saw In the sense of regarded as in Genesis 14

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2435

2415 February 2011Genesis 6

and twenty years 4 The nɛp ılı m3 havebeen in the land in those days and alsoafter so when the sons of the ʔɛlōhı mcome to the daughters the ʔaumldauml m and

then they birth for them These [were]the forceful (ones) from unseentimethe men of the name

5 And then יהוה saw as vast thebadness of the ʔaumldauml m in the land andall the handiwork of the cogitations of his heart4 [was] only bad all the day 6

And then יהוה sighed as He haseffectuated the ʔaumldauml m in the land andthen He travailed (Himself) to His

heart 7 And then יהוה said I will wipe(away) the ʔaumldauml m which I have createdfrom over the faces of the ground fromʔaumldauml m as-far-as beast as-far-as quiet-moverkind and as-far-as theflapperkind of the skies as I havesighed as I have effectuated them 8

And No h has found favour in the eyesof הוהי

9 These [are] the generations of No hNo h [was] (a) righteous man complete

he has been in his generations Withthe ʔɛlōhı m No h has gone(to and fro) 10

And then No h caused(to)birth threesons Še m Ḫauml m and Yap ɛt 11 And thenthe land (became) ruined (before)thefaces the ʔɛlōhı m and so the land(became) filled [with] wrong 12 Andthen ʔɛlōhı m saw the land and see Ithas (been) ruined as all flesh over theland has caused its way to be ruined

13 And then ʔɛlōhı m said for No h[An] end of all flesh has come (before)my faces as the land is filled [with]wrong from their faces5 and see me[Im] causing them to be ruined from[there] with the land6 14 Effectuate for

3 On The nɛp ılı m The non-canonical books 1Enoch and Jubilees relate the story of thesegiants the nɛp ılı m the offspring of a forbidden union between human women and angels

(the sons of the ʔɛlōhı m see Job 16 21) who are male in form These angelic fathersare the angels which kept not their first estate but left their own habitation and the Almighty sent them to a prison for spirits where they are reserved in everlasting chainsunder darkness unto the judgment of the great day (see Jude 16 amp 2Peter 24) [These Apostolic writings relate and affirm understanding previously recorded in works such as1Enoch and Jubilees] These angels are the spirits in prison which sometime weredisobedient when once the longsuffering of [ʔɛlōhı m] waited in the days of Nō h while theark was a preparing wherein few that is eight souls were saved by water (1Peter319-20) Their gigantic offspring the nɛp ılı m killed and devoured animals and humanswith an insatiable appetite and were greatly feared and remembered and worshiped bymen The Almighty decreed the destruction of their flesh but being the hybrids of immortal and mortal beings their spirits lived on as the unclean spirits the evil spiritsknown as demons Hence it is said that the nations worship demons and not gods theirname of the giants lives on with their spirits After the flood in response to Nō hs prayerthe Almighty ordered the spirits of the giants to be bound in a spiritual prison but Śauml tauml n(also called Maśtemauml h ) pleads with the Almighty to allow a tenth of them to remain in theearth to do his dirty work of afflicting mankind for their sins And so Śaumltauml n became theprince of the demons and their work becomes associated with Śaumltauml n (see Mark 322-23) 4 On heart In the Scriptures heart refers to the hidden inner part of a human wherethe thinking and feeling takes place as opposed to the outer part the body In Englishusage heart is primarily used of the emotions or subconsciousness but in Biblicallanguage all the thinking part of us is implied all the mind in its many functionsBiblically to know something with the heart implies nothing more than to know

something with the head The head-heart dichotomy -popular amongst English speakers-is not a reality in Biblical language 5 On from their faces This literally translates whathas the sense because of them 6 On from [there] with the land The BHS suggeststhe from which is also present in the Samaritan Targum

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2535

25 15 February 2011 Genesis 6

you(s) [a] float7 of trees of cypress8(with) nests you(s) shall effectuate thefloat -(with) lowest [nests] second[level nests] and third [level nests] you

shall effectuate it-9 and then you shallcopher10 from (in)house and fromoutside in the copher 15 And this [is thesize] which you(s) shall effectuate [for]it Three hundred cubits [is] the lengthof the float fifty cubits [is] its breadthand thirty cubits [is] its height and to[a] cubit you shall finish it (up)11 16 [A]meridian [windowhole] you(s) shalleffectuate for the float from above and

the opening of the float in its side youshall set 17 And I see me [Im]causing the inundation -waters-12 tocome over the land for ruining allflesh which in it [is] spirit of lives fromsub(jacent) [to] the skies all which [is]in the land shall exhale [its finalbreath] 18 And then I will cause my

covenant to stand [my covenant] with you And then you(s) shall come to thefloat you(s) and your(s) sons and your(s) woman and the women of your(s)

sons with you(s) 19 And from all thelivingkind13 and from all the flesh14two two15 from every [sort] you(s)shall bring to the float for causing life[survival] with you(s) [a] male and [a]female they shall be 20 From theflapperkind for its kind and from thelarge-quadrupedkind for its kind andfrom all the quiet-moverkind of theground for its kind two two from all

shall come to you(s) for causing life[survival] 21 And you(s) take for you(s) from all food which shall be eatenand so you(s) shall gather to you(s)and then it shall become for you(s) andfor them for food 22 And then No heffectuated like all which ʔɛlōhı m has(laid) him command he has effectuatedso

7 On float This Hebrew noun is used in the Scriptures only of Nō hs ark and the basketin which Mōšɛ h floated 8 On cypress In Hebrew גפר from gupr- a root apparentlylinked to κυπρος cypress 9 On -(with) lowest [nests] second [level nests] and third[level nests] you shall effectuate it- These words are transposed from the end of verse16 as the BHS suggests that they belong here Note that it is here that these pluraladjectives have a plural noun nests to describe 10 On copher This word is coined totranslate the Hebrew noun פר כ ( kop ɛr) and the verb of the same root It can bepronounced by English readers similarly to cover (but with voiceless ph for voiced v)which implies its basic meaning The Hebrew noun kop ɛr appears to be linked to cypress(κυπρος) and to refer to a substance derived from cypress leaves which can be used tomake a red covering like a protective paint or sealant The Hebrew verb means to cover(as) with kop ɛr Both the noun and verb are used figuratively for covering in the sense of atonement for or redemption of a life by blood So this saving ark was covered inside andoutside with kop ɛr a symbol of the saving blood of Messiah 11 On and to [a] cubit youshall finish it (up) These words are transposed here from verse 16 as the BHS suggeststhat they belong here 12 On -waters- The BHS suggests this word was added to theHebrew text to clarify the inundation This would explain the peculiar syntax in theHebrew text here which has ול מים ב מ ה the flood waters rather than ול ב מ מי ה the watersof the flood as in Genesis 7710 and 911 13 On the livingkind Samaritan reads החיהthe livingkind which is in agreement with the Greek Septuagints τῶν κτηνῶν theMasoretic text has the livingהחי 14 On and from all the flesh So read the Samaritanand Septuagint the Masoretic text has from all flesh 15 On two two This repetition

of two implies in pairs The Septuagint and Syriac have two two here and in verse 20as in the Masoretic text of Genesis 79 amp 715 but the Masoretic text has only one two ineach verse Is this due to haplography [Haplography is a common scribal error in whichthe eye skips over a repetition of letters and the hand writes the letters only once]

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2635

2615 February 2011Genesis 7

7 And then ʔɛlōhı m1 said for No hCome -you(s) and all your(s)

house- to the float As you(s) I haveseen righteous before me in this

generation 2 From all the pure large-quadrupedkind you(s) shall take for you(s) seven seven male and female andfrom the large-quadrupedkind which it[is] not pure two two2 male andfemale3 3 also from the pure4

flapperkind of the skies sevenssevens male and female and from theflapperkind which it [is] not pure twotwo male and female5 for (preserving

as) living [their] seed over [the] faces of all the land 4 As for days still[only]seven I [am] (causing)rain over theland forty days and forty nights andthen I shall wipe(away) all the stood-up(substance) which I have effectuatedfrom over the faces of the land 5 Andthen No h effectuated like all which יהוהhas (laid) him command

6 And No h [was] a son of six hundred

years and the inundation has been

waters6 over the land 7 And so cameNo h and his sons and his woman andhis sons women with him to the floatfrom the faces of the waters of the

inundation 8 From the pure large-quadrupedkind and from the large-quadrupedkind which it isnt pure andfrom the flapperkind and from7 allwhich [is] quietly-moving over theground 9 two two they have come toNo h to the float male and female likewhich יהוה8 has (laid) No h command 10

And then it became for the seven daysand the waters of the inundation have

been over the land 11 In the year of the9 six hundred years for the lives of No h in the second [re]newal10 theseventeenth day for the [re]newal inthis day all [the] springs of [the] vastdeep have split(open) and the meshesof the skies have opened 12 And thenthe downpour became over the landforty days and forty nights 13 In the

1 On ʔɛlōhı m The Samaritan and Syriac reads ʔɛlōhı m here Masoretic text has הוהיSeptuagint combines the two as הוהי ʔɛlōhı m I chose ʔɛlōhı m here because throughoutGenesis where יהוה is used in the phrase And יהוה said tofor [name] to אל is used andnot for ל as here With ʔɛlōhı m in the phrase And ʔɛlōhı m said tofor [name] to (seeאלGenesis 917) or for (see Genesis 613)ל is used 2 On two two The Masoretic Textlacks the second two Samaritan Greek Syriac and Vulgate all include it 3 On maleand female male and female So reads the Samaritan and the ancient translations TheMasoretic Text has instead [a] man and his woman twice in this verse in verses 3 9 amp16 it reads as the others male and female 4 On pure This word is present in the

Samaritan and Greek texts but absent from the Masoretic text 5 On and from theflapperkind which it [is] not pure two two male and female Preserved in the Greek Septuagint this fits the pattern given above but seems to have dropped from the textpreserved in all the other texts Genesis 87 amp Leviticus 1115 indicate that Nō h didindeed preserve impure birds on the float and not just the pure ones 6 On -waters-The BHS suggests this word was added to the Hebrew text of Genesis 617 and may nothave originally been here either 7 On from The Masoretic Text omits the singleconsonant translated here as from the Samaritan Greek Syriac and Vulgate includethe word 8 On הוהי Samaritan reads הוהי Masoretic text has ʔɛlōhı m I chose יהוהhere because throughout the rest of the Pentateuch יהוה occurs in the phrase like which_____ has (laid) [name] command (see Exodus 1228 4023 Numbers 822) The phrase is

less commonly found with ʔɛlōhı m and doesnt include the name of the personcommanded (Genesis 716 214) 9 On the This the is present in the Samaritan andSeptuagint but absent from the Masoretic Text 10 On [re]newal This word ש ד ח is usedonly of the [lunar] month its first day and the celebrations associated with its first day

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2735

27 15 February 2011 Genesis 78

bone of this day11 has come No h andŠe m and Ḫauml m and Yap ɛt -the sons of No h- and No hs woman and his sonsthree women with him12 to the float 14

those and all the livingkind for its kindand all the large-quadrupedkind for itskind and all the quiet-moverkindquietly-moving over the ground for itskind and all the flapperkind for itskind every bird every wing13 15 Andso they came to No h to the float twotwo from all the flesh which in it [has]spirit of lives 16 And the [ones] coming -male and female from all flesh- have

come like which ʔɛlōhı m had (laid) himcommand And then יהוה closed-upencompassing him 17 And then becamethe inundation forty days14 over theland and so the waters increased andthen they lifted the float and so it rosefrom over the land 18 And so thewaters became strong and so theyincreased greatly over the land and sothe float went over the faces of the

waters19

And the waters have beenstrong -greatly greatly- over the landand then all the high mountains which

[were] sub(jacent) all the skies werecovered 20 fifteen cubits from abovethe waters have been strong And sothe mountains15 were covered 21 And

so all flesh quietly-moving over the landexhaled [its final breath] in theflapperkind and in the large-quadrupedkind and in the livingkindand in all the swarmerkind swarmingover the land and all the ʔaumldauml m 22 allwhich [had] breath of spirit of lives16 inits inhalers from all which [was] in thedrained[land] has died 23 And so Hewiped(away)17 all the stood-up

(substance) which [was] over the facesof the ground from ʔaumldauml m as-far-aslarge-quadrupedkind as-far-as quiet-moverkind and as-far-as theflapperkind of the skies And so theywere wiped(away) from the land Andthen remained distinctly No h and [theflesh] which [was] with him in the float24 And so the waters became strongover the land fifty and a hundred days

8 And then ʔɛlōhı m remembered

1

Nō h and all the livingkind and allthe large-quadrupedkind which [was]

11 On In the bone of this day This literal translation of the Hebrew text reveals aHebrew idiom the bone of something is its essence its self itself So In the bone of this day conveys the sense In this day itself 12 On with him BHS suggests thisreading which is supported by the Septuagint and the Pseudo-Jonathan Targum andGenesis 816amp18 The Masoretic Text has with them In with him there is theimplication that they are saved through being with righteous Nō h because they are hisfamily A mans family is made up of himself his wife his male offspring and their wivesand his unmarried female offspring 13 On every bird every wing These words arelacking from the Septuagint but present in the Masoretic Syriac and Samaritan textsThe BHS suggests to delete them 14 On forty days The Septuagint has forty days andforty nights as in 712 the Masoretic Samaritan and Syriac texts do not include andforty nights here 15 On the mountains The Septuagint and Syriac have the highmountains here as in the preceding verse which is perhaps correct Masoretic Text andSamaritan has simply the mountains here 16 On breath of spirit of lives TheSeptuagint and Vulgate read simply breath of lives 17 On And so He wiped(away) Soreads the Masoretic Text and Septuagint The King James Version reads And every livingsubstance was destroyed and the BHS suggests that the verb may be mediopassive(Niphal) rather than simple active (Qal) Has the direct object marker ת א not beennoticed Its presence marks all the stood-up(substance) as being an object of atransitive verb rather than the subject of a mediopassive verb 1 On ʔɛlōhı m

remembered Not that Nō h had ceased to be in ʔɛlōhı ms mind Rather this Hebrew verbfor remember implies bringing something to the forefront of ones mind bringing athought into focus ʔɛlōhı ms focus has at this point changed from flooding the world torestoring Nō h and those with him

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2835

2815 February 2011Genesis 8

with him in the float And then ʔɛlōhı mcaused spirit2 to traverse over the land

And then the waters subsided 2 Andthen [the] springs of [the] deep and the

meshes of the skies were confined andso the downpour from skies waswithheld 3 And then the watersreturned from over the land [a] goingand [a] returning And then the waters(became)deficient from [the] end of [the] fifty and a hundred days 4 Andthen the float reposed in the seventh[re]newal in the seventeenth day of the[re]newal over the mountains of

ʔaraumlrauml t3 5 And the waters have been[a] going and [a] becoming deficient as-far-as the tenth [re]newal In the tenthin [day] one for the [re]newal theheads of the mountains have been seen6 And then it became from the end of forty days and then No h opened thewindowhole of the float which he haseffectuated 7 And then he sent(away)the crow4 and then it went out -(a)

going out and (a) returning- as-far-asthe drying of the waters from over theland 8 [And then No h (made)delayseven days]5 And then he sent(away)the dove from with him for seeing

Have the waters (become)lightweightfrom over the faces of the ground 9

And the dove has not found repose forthe concavity of its foot and so it

returned to him to the float as thewaters [were] over the faces of all theland And then he sent his hand andthen he took it and then he caused it tocome to him to the float 10 And then he(made)delay6 still(more) seven otherdays and then he caused addition [for]sending(away) the dove from the float11 And then the dove came to him for[a] time of [an] evening and see A

ripped-off leaf of [an] olive(tree) in itsmouth And then No h knew the watershave (become)lightweight from overthe land 12 And then he (made)delay7

still(more) seven other days and thenhe sent(away) the dove and it has notadded returning to him still(more) 13

And then it became in one and sixhundred years [for the lives of No h]8 inthe first [[re]newal] in [day] one for the[re]newal the waters have drainedfrom over the land And then No hcaused the covering of the float to turn-aside and then he saw and see Thefaces of the ground have drained 14

2 On spirit In this verse wind is implied Ive tried to translate this word ח ו רconsistently as spirit The Latin word spiritus originally meant breath but came to beused to mean the non-physical lifeforce of a living being (animus) All these meanings arewithin the word ח ו ר Indeed it could be argued that wind and breath are non-physicalwhilst made up of moving particles it is the flow of the particles which makes itbreath rather than just being air Is flow physical 3 On the mountains of ʔaraumlrauml tNote that the name ʔaraumlrauml t -Urartu in Assyrian- was the name of a large geographicregion in which there was a kingdom in the early 1st millenium BCE Somewhere in themountain ranges of this large geographic region the float came to rest A mountain aboutthe border of Armenia now bears the name Ararat from this account 4 On the crow After the crow the Septuagint has to know if the water has ceased perhaps from verse8 5 On [And then Nō h (made)delay seven days] This sentence is added at thesuggestion of the BHS Verse 10s other seven days seems to suggest that Nō h haddelayed a first seven days here 6 On And then he (made)delay The BHS says it isprobably to be read this way The Masoretic text has חל י And then he perforated [to doוsomething new] that is he began 7 On And then he (made)delay The Piel verb hasbeen translated as the BHS suggests it should probably be both here and in verse 10 but

what is found here in the Masoretic text is the Niphal חל י י And then he was delayed 8ו On [for the lives of Nō h] The Septuagint has these words here as also found inGenesis 711 Their meaning is implied whether or not they were copied to this locationor they dropped from it

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2935

29 15 February 2011 Genesis 89

And in the second [re]newal in theseven and twentieth day for the [re]newal the land has dried

15 And then ʔɛlōhı m worded(up) to

No h saying 16 Go out from the float you(s) and your(s) woman and your(s) sons and your(s) sons women with

you(s) 17 And9 all the livingkind which[is] with you from all flesh in theflapperkind and in the large-quadrupedkind and in all the quiet-moverkind quietly-moving over theland bring out with you And then theywill swarm in the land and then they

shall (re)produce and then they shallincrease over the land 18 And thenNo h came out and his sons and hiswoman and his sons women with him19 And10 all the livingkind all the large-quadrupedkind and all the flapperkindand all the quiet-moverkind quietly-moving over the land11 for theirfamilies they have come out from thefloat

20 And then No h built [a] ritual(firestand) for יהוה and then he took from all the pure large-quadrupedkindand from all the pure flapperkind andthen he caused to ascend ascenders inthe ritual(firestand) 21 And then יהוהsmelled the smell of the contentmentand then יהוה said to his heart I will

not still(more) cause addition formaking the ground lightweight12

because of the ʔaumldauml m as thehandiwork of the heart of the ʔaumldauml m

[is] bad from his youth and I will notstill(more) cause addition for smitingall living like which I have effectuated

22 Still all the days of the land seedand harvest and coldness and hotnessand warming-season and cooling-season13 and day and night shall notsabbatize

9 And then ʔɛlōhı m goodspoke No hand his sons and then He said for

them (Re)produce and increase andfill the land1 2 And the fear of you(pl)and the breaking-dread of you(pl) isover all the livingkind of the land 2[andover all the large-quadrupedkind] andover all the flapperkind of the skies[and]3 in all which the ground quietly-moves and in all the fishes of the seain your(pl) hand they have been given3 All quiet-moverkind which it [is] livingshall be for you(pl) for food likegreenness of vegetation I have givenfor you(pl) all 4 Distinctly flesh in itsbreather [its blood]4 you(pl) shall noteat 5 And distinctly your(pl) blood for

your(pl) breathers I seek from [the]hand of all [the] livingkind I seek it andfrom the hand of the ʔaumldauml m from the

9 On And Samaritan Septuagint and Syriac include Masoretic Text omits 10 OnAnd Samaritan Septuagint Syriac and Vulgate include most manuscripts of theMasoretic Text omit 11 On all the large-quadrupedkind and all the flapperkind and allthe quiet-moverkind quietly-moving over the land So reads the Septuagint but theMasoretic Text reads all the quiet-moverkind and all the flapperkind all [those] quietly-moving over the land and the Samaritan reads all the flapperkind and all the quiet-moverkind quietly-moving over the land 12 On for making the ground lightweightHebrew idiom to curse belittle make to be of little value 13 On warming-season andcooling-season Traditionally translated summer and winter these two seasonsapparently make up the whole year But the focus of warming-season is the fruit of summer and cooling-season seems to include autumn and winter 1 On (Re)produceand increase and fill the land These are again the words of Genesis 128 signifying anew beginning albeit man is already bad from his youth now (Genesis 821) 2 On [andover all the large-quadrupedkind] Absent from the Hebrew texts suggested by the

manuscripts of the Septuagint 3 On [and] Present in some manuscripts of theMasoretic Text and Samaritan Pentateuch 4 On [its blood] The BHS suggests this is agloss -an addition to the text- to explain the meaning of in its breather The Hebrewsyntax of the verse would be more usual without it

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3035

3015 February 2011Genesis 9

hand of the man and5 his brother I seek the breather of the ʔaumldauml m

6 [One] spilling the blood of theʔaumldauml m

~ in the ʔaumldauml m6 his blood shall bespilt

as in [the] silhouette of ʔɛlōhı m~ He has effectuated the ʔaumldauml m7 And you(pl) (Re)produce and

increase~[And]7 swarm in the land and

dominate8 in it8 And then ʔɛlōhı m said to No h and to

his sons with him saying 9 And I see

me [Im] causing my covenant tostand [my covenant] with you(pl) andwith your(pl) seed after you(pl) 10

And with all the breatherkind of thelivingkind which [is] with you(pl) inthe flapperkind and9 in the large-quadrupedkind and in all thelivingkind of the land with you(pl)from all the out-goers of the float [forall the livingkind of the land]10 11 And

so I cause my covenant to stand with you(pl) and all flesh shall not be cutoff still(more) from the waters of theinundation and there shall not be still(more) [an] inundation for ruining theland 12 And then ʔɛlōhı m said This[is] the sign of the covenant which I[am] giving between me and you(pl)

and all breatherkind of livingkindwhich [is] with you(pl) for generationsof unseentime 13 My bow I have givenin the cloud and so it shall be for [a]

sign of [a] covenant between me andthe land 14 And then it shall be in myclouding a cloud over the land andthen shall be seen the bow in the cloud15 And then I will remember mycovenant which [is] between me and

you(pl) and all breatherkind of livingkind in all flesh and the watersshall not still(more) become for [an]inundation for ruining all flesh 16 And

so the bow shall be in the cloud and Iwill see it for remembering [a]covenant of unseentime betweenʔɛlōhı m and all breatherkind of livingkind in all flesh which [is] overthe land 17 And then ʔɛlōhı m said toNo h This [is] the sign of the covenantwhich I have caused to stand betweenme and all flesh which [is] over theland

18 And so the sons of No h became thegoers-out from the float Še m andḪauml m and Yap ɛt And Ḫauml m [was] thefather of Kanaʕan 19 Three [are] thesethe sons of No h and from these hasshcattered11 all the land

20 And then No h perforated [tobecome] a man of the ground and then

5 On and Some Masoretic manuscripts the Cairo Genizah the Samaritan Syriac and Vulgate include this word Without it the man of his brother could be understood6 On in the ʔaumldauml m That is by the ʔaumldauml m In both Biblical Hebrew and Greek in not

only used as a locative preposition but is also used to signify the agent bythrough whomsomething is done 7 On [And] The ancient translations the Samaritan version and afew manuscripts of the Masoretic Text include this and 8 On [dominate] The knowntexts have increase ו רב ו as already found earlier in this verse but the BHS suggests itbe emended to ו רד ו dominate on the basis of Genesis 128 Origens recension of theSeptuagint (that found in his Hexapla) supports this emendation reading κατακυριεύσατεαὐτῆς as in Genesis 128 As can be seen a scribal error involving a single letter couldchange ו רד ו dominate into ו רב ו increase 9 On and The Cairo Genizah SamaritanSeptuagint Syriac and some Targums support this and The Masoretic text omits it10 On [for all the livingkind of the land] These words are absent from the Septuagintand the BHS suggests that they are perhaps to be deleted 11 On shcattered The root

נפץ at some times means to scatter and at other times means to shatter Were theseperhaps originally two distinct roots I have coined a word shcattered to translate this verb leaving it to the reader to recognise the verb and determine from each contextwhich sense is meant

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3135

31 15 February 2011 Genesis 9-19

he planted [a] vineyard 21 And then hedrank from the wine and then he wasintoxicated And then he revealedhimself in the midst of his tent 22 And

then Ḫauml m -the father of Kanaʕan- sawthe nakedness of his father And thenhe (made) [it] manifest12 for his twobrothers in the outside 23 And thenŠe m and Yap ɛt took the cloth and thenthey set [it] over the shoulder(girdle) of the two of them and then they wentbackward and then they covered(up)the nakedness of their father and theirfaces [were] backward and the

nakedness of their father they have notseen 24 And then No h awoke from hiswine and then he knew what his smallson13 has effectuated for him 25 Andthen he said

Accursed [is] Kanaʕan~ Servant of servants14 shall he be for

his brothers26 And then he saidGoodspoken [is] יהוה ʔɛlōhı m of Še m

~ and let Kanaʕan be [a] servant forhim27 Let ʔɛlōhı m cause spreading(open)

15 for Yap ɛt~ and let him settle in the tents of

Še mand let Kanaʕan be

~ servant for him28 And then No h lived after the

inundation three hundred years andfifty years 29 And then all the days of

No h became nine hundred years andfifty years and then he died

102 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

112 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

122 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

132 3 4 5 6 7 8 9 10 11 12 13 14 15 16 1718

142 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24

152 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21

162 3 4 5 6 7 8 9 10 11 12 13 14 15 16

172 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27

182 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33

192 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38

12 On (made)manifest Such is the root meaning of this verb It usually refers tomanifesting something by narrating it Whether by word or deed Ḫauml m manifested hisfathers nakedness -that which is to be covered not exposed- and thus he greatly shamedhis father 13 On his small son Nō hs younger son The order of Nō hs sons is alwaysfound in Scripture as Še m and Ḫauml m and Yap ɛt and this may imply birth order TheBook of Jubilees gives this order and specifically states birth years for each This ordermakes Ḫauml m the middle son younger only than Še m Could it be that the small sonreferred to here is in fact Nō hs grandson Kanaʕan who perhaps on being informed of Nō hs nakedness effectuated some unmentioned evil even worse than Ḫauml m did It isKanaʕan that becomes the subject of the curses that follow In the Book of Jubilees710-14 it applies the phrase younger son to the youngest son of Ḫauml m [Nō h] knew allthat his younger son had done unto him and he cursed his son and said Cursed beCanaan And Ham knew that his father had cursed his younger son and he wasdispleased that he had cursed his son and he parted from his father he and his sons with

him Cush and Mizraim and Put and Canaan but neither does it explain what this younger son Kanaʕan actually did 14 On Servant of servants This means a mostservant-like servant Likewise King of kings means a most kingly king 15 On Letcause spreading(open) This verb sounds almost the same as the name Yap ɛt

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3235

3215 February 2011Genesis 20-50

202 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18

212 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

222 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24

232 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

242 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55 56 57 58 59 60

61 62 63 64 65 66 67

252 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

262 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35

272 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46

282 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

292 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35

302 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43

312 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55

322 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

332 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

34

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31

352 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

362 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43

372 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36

382 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

30

392 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

402 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

412 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55 56 57

422 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38

432 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 3031 32 33 34

442 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

452 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28

462 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

472 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31

482 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

492 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33

50

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3335

33 15 February 2011 Deuteronomy 1-22

12 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29 30 31 32

33 34 35 36 37 38 39 40 41 42 43 44 45 46

22 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29 30 31 3233 34 35 36 37

32 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29

42 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29 30 31 32

33 34 35 36 37 38 39 40 41 42 43 44 45 46 47

48 49

5

2 3 4 5 6 I [am] your(s)יהוה ʔɛlōhı m

which I have caused you(s) toexit from the land of Egypt from ahouse of servants 7 There shall not befor you(s) other ʔɛlōhı m against myface 8 You(s) shall not make for you(s)an idol statue1 Every appearancewhich [is] in skies from above or which[is] in the land from sub(jacent) orwhich [is] in the seas from sub(jacent)to the land 9 10 11 12 13 14 15 16 17 18 19

20 21 22 23 24 25 26 27 28 29 30 31 32 33

6

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25

72 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26

82 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20

92 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29

10

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

112 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

122 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

132 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18

142 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

152 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

162 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

172 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

182 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

192 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21

202 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

212 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

222 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

30

1 On idol statue This Hebrew word is only used Biblically for statues involved inworship

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3435

3415 February 2011Deuteronomy 2324

232 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25

24Because a man takes a womanand then1 he marries her and

then it happens if she doesnt findfavour in his eyes because he has foundin her a nakedness of a thing and thenhe writes2 for her an account of cuttingoff and then he gives in her hand and

then he sends her from his house 2 andthen she exits from his house and thenshe goes and then she becomes foranother man 3 and then the latter man

hates her and then3 he writes for heran account of cutting off and then hegives in her hand and then he sendsher from his house or because thelatter man dies which he took her to

1 On Because a man takes a woman and then Here יהוה first tackles this manmadecustom which he hated (Mal 216) rather than endure in the oneness that יהוה haddesigned a man and his wife to endure in (Gen 224) the people had a custom of sendingtheir wives away because they had ceased to look on them with favour They sent themwith a written account which in their eyes severed the oneness of the marriage In three verses יהוה outlines 1) their divorce custom 2) what it caused the woman to do and 3)what the woman was likely to suffer In the fourth verse he applies a penalty to the onewho has initiated this chain of events the man who divorced her in the first place isrestricted from taking her again The wife which he chose not to treasure has become

forbidden to him he thus cannot chose to do love or hatred to her anymore for his choicehas been made and has produced defilement and abominable consequence Evidently יהוהwanted His people to see the bad consequences of this custom of theirs and perhapssome of them would hesitate from divorcing their wives Why did He not absolutely forbiddivorce Messiah answers that it was because of their stubbornness (Mt 198) forbiddingthe custom would not stop them doing it Messiahs teaching deals more completely withdivorce in as much as it reveals the will of הוהי will for marriage that what He has boundshould be honoured until death (Mk 102-12 1Cor 739) יהוה also supplies His Spirit tothose who receive Messiahs teaching so that now His people may not be natural hard-hearted carnal and rebellious in their customs but instead agreeable to יהוה andempowered to do all His will 2 On and then he writes This is just another link in thechain of events marked just like the other links with the consecutive preterite It is not as

the KJV or as the Pharisees took it(Mt 197) that the man is commanded to do any of thisIndeed this passage does not even approve of what he does but instead penalises him forthis action(v4) This passage does not approve of divorce on the basis of a nakedness of athing or on the basis that he hates her (v3)Therefore any discussion of sufficientgrounds for divorce is made void even as יהוה has given no approval of this custom onany grounds 3 On the latter man hates her and then The first verse narrates thewomans husbands actions because he finds in her a nakedness of a thing and this versenarrates the latter mans actions on the basis that he hates her The Pharisaic schools of Hillel and Shammai took a nakedness of a thing as though יהוה had indicated in thisphrase what was sufficient grounds for divorce and then they argued about what anakedness of a thing could mean whether it be as mild as spoiling the food (Hillel) or as

severe as sexual sin (Shammai) But this latter man divorces because he hates herWould either party argue that יהוה had indicated that hatred is sufficient grounds fordivorce Rather it is all merely a narrative without any sanctioning of divorce or anyrestriction until verse 4

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3535

35 15 February 2011 Deuteronomy 24-34

him for a woman 4 he shall not be able4

-her husband the first which he senther- to return to take her to become forhim for a woman after which she has

caused herself to become defiled for it[is] an abomination5 against the face of יהוה and you shall not cause the land tosin which yourיהוה ʔɛlōhı m gives to you[for] property 5 6 7 8 9 10 11 12 13 14 15 16

17 18 19 20 21 22

252 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19

262 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19

272 3 4 5 6 7 8 9 10 11 12 13 14 15 16 1718 19 20 21 22 23 24 25 26

282 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55 56 57 58 59 60

61 62 63 64 65 66 67 68

292 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

302 3 4 5 6 7 8 9 10 11 12 13 14 15 16 1718 19 20

312 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

30

322 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52

332 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

342 3 4 5 6 7 8 9 10 11 12

4 On he shall not be able See verse 1s notes regarding this restriction placed on thehusband] [On her husband In this whole narrative יהוה calls nobody but the firsthusband her husband] [On she has caused herself to become defiled This passive

reflexive verb states that she has caused herself to be defiled She has caused herself tobe defiled by the actions she took in verse 2 which were provoked by her husbandsactions in verse 1 This clearly shows that the second relationship was a defiling sexualrelationship -a form of sexual immorality and not a pure marriage in s eyes- for herיהוהhusband still lived (Rom 73) The divorced woman who understands this thus hasopportunity to not be defiled by entering a second relationship 5 On it [is] anabomination יהוה shows His disapproval of this entire situation so that His people mightlikewise sense the abomination of the defiling sexual relationship between a mans womanand another man It is not the taking back of the defiled wife that is abomination butrather to do so would be to receive what has been defiled by a defilement which should beseen as a defilement the relationship with a man other than her husband Likewise יהוה

has considered His people defiled which have broken faith with Him and whored afteridols (Jer 3 1) And yet as defiled as they have become from their other lovers He calls

Page 4: Scriptures Of The Faith Once Delivered

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 435

415 February 2011

Translation style

In the opinion of this translator the goal is to best capture the original meaningand to this end the translation may often compromise English grammarPunctuation and capitalisation are not features of the original manuscripts let thereader discern that these are the work of the translator

To use gender inclusive language and to suit this translation to the palate of Western culture are apart from the aim of this translation It should be kept inmind that in the source languages the masculine plural form of many words suchas brothers and sons may refer to a mixed group including females as well asmales

Treatment of names

Words taken to be proper nouns are capitalised such as names of places andpersons and titles Representations of the Tiberian Hebrew or Greek spelling

pronunciation are used in preference to traditional English spellingThe letters of the divine Name correspond to YHWH and are left as יהוה Thepronunciation of this Name is highly debated The translators current guess isthat it is derived from a Simple (Qal) Stative Imperfective verb form of root HW-which verb form would have been pronounced yahwayu meaning he is The lastsyllable may have been removed from yahwayu to form the Name Yahwa Thiswould avoid forms of inapproriate meaning caused by inflection of the name (A nominative case Yahwayu would have been inflected as Yahwaya in the

Accusative case which would have been identical in pronunciation to asubjunctive verb yahwaya which has the inappropriate meaning He would be)

ʔɛlōhı m is the plural of a common noun used to refer to mighty ones whether

human or (supposedly) divine It is also used as a majestic plural to refer to asingular supreme being reckoned to be qualitatively great (though quantitatively just one being) by those who worship that supreme being ʔɛlōhı m is thus used asa title for יהוה by His worshipers but ʔɛlōhı m was also used by those whoworshiped false gods as a title for individual deities they worshiped For exampleDaumlg o n is called ʔɛlōhı m in Judges 1623 and Baʕal is called ʔɛlōhı m in 1Ki 1825The Hebrew word is typically transliterated as ʔɛlōhı m

ʔadōnauml y is a title related to ʔaumldō n lordmasterruler and is used exclusively forיהוה This Hebrew word is transliterated

The presenceabsence of the definite article before such words will be reflectedin the translation by the presenceabsence of the

The translator has noticed that the occurrence of Greek κυριος kurios (lordmaster) without the article often corresponds to the divine Name יהוה Thereforeיהוה has often been supplied in place of κυριος in the Greek New Testament wherethe translator reckoned that יהוה was implied

Other names are generally written with a transliteration of the Tiberian formsfound in the Masoretic text with the following exceptions

If there are variants of a particular name the variant that was most popular inthe 1st century CE is chosen for transliteration and is used consistently Forexample ישוע is chosen rather than pre-exilic יהושע as it is ישוע that is transliteratedconsistently in the Greek and Aramaic Old and New Testaments It is the short

form that underlies the pronunciation that the 1st century believers usedIf there is good evidence that a name was vocalised differently in the 1stcentury than in the Tiberian tradition and the 1st century vowels accord better

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 535

5 15 February 2011

with the original phonemes of the name the transliteration is modified to reflectthose more original vowels For example Yešu ʕ rather than Tiberian YešuaʕMaryauml m rather than Tiberian Miryauml m

Contrary to the Tiberian pointing Greek transcriptions often indicate the

quality of reduced vowels even after gutterals This translation does likewise butmarks the reduced vowel with a breve a ɔ ɛ ə denoting a reduced vowel of dubious quality

Greek transcriptions found in the LXX and Hexapla only sometimes mark vowelswhere the Tiberian system marks anaptyctic vowels (such as the second vowel inʕedɛn) and patach furtivum Anciently these did not exist but came into being inorder to pronounce the words more easily When the Greek transcriptions suggestthe pronunciation of such vowels this translation includes them but marks themwith the ultra-short vowel marker eg ɛ to indicate that they are not to bepronounced as full vowels

Generally and otherwise i e ɛ a ɔ o and u correspond to the qualitativedistinctions marked by the Tiberian vowel points Albeit a pronunciation slightlymodified from the Tiberian pronunciation is suggested to be more authentic to thetime of the 1st century CE

Long qɔmɛs (transliterated distinctly as auml) as an open central auml (as in Proto-Semitic)

The e (sere ) midway between auml and i (hı rɛq)The o (holɛm) midway between auml and u (qibbusšurɛq)The ɛ (səg ōl) as a neutral central vowel midway between e and oThe a (patah) midway between ɛ and auml andThe ɔ (short qɔmɛs) midway between o (Sephardi pronunciation of short qɔmɛs)

and u (which Babylonian pointing has instead of short qɔmɛs)Long vowels are not marked in the Tiberian system but are marked in thistransliteration with macrons ı e ɛ auml o u Stressed vowels are marked with anaccent underneath as in Yešu ʕ

Special notation

Words used in the translation which do not literally translate words in the sourcetext are [within square brackets]

The English word you is of ambiguous number but in the source languages it isnot so Hence this translation uses you(s) and you(pl) to distinguish betweensingular and plural

Footnotes relate to the determination of the text its translation or itsinterpretationParts thought not to originally belong to the text if retained for completeness

will be enclosed within [[double square brackets]]

Textual basis

Attention has been given to the Biblia Hebraica Stuttgartensia (BHS) footnotesto attempt to best represent the original text for the Old Testament

Likewise for the New Testament the Greek New Testament (GNT) text producedby NAUBS is generally used To understand the original text is the mutual goal of both the translator and the reader On account of this it is highly recommended

that this work be used in conjunction with the BHS and the GNT

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 635

615 February 2011

Verse numbering divisions and order of books

The system for dividing ordering and naming the books of the Hebrew OldTestament text differs from that commonly used in English Bibles The Englishtradition is used to make it easy to refer to

Likewise early Greek manuscripts preserve various different orderings of theNew Testament books than that which is found in most modern translations The

Apostles general epistles are typically found before Pauls epistles to peoples andPauls epistles to individuals are placed last just before the Revelation As the numbering of chapters and verses is a relatively modern and pragmatic

thing this translator has used the convention common in English Bibles for easyreference not implying that passages or verses are necessarily correctly dividedthereby

Important note

test everything hold fast what is good (1Thess 521)Man makes no perfect translation To test and prove -and even to properlyunderstand- many of the claims of this translation it is expected that readers willneed to refer to the BHS and GNT to dictionaries and concordances even as thetranslator has done

The translator encourages all readers to become life-long learners of the Ancient Scriptures even as he is

A work in progress

English will change and new manuscript evidence may appear I expect to beconstantly revising and correcting this translation as required as long as I live If

you have evidence to suggest that I have mistranslated anything please show it tome garthgrenachehotmailcom

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 735

7 15 February 2011

intro

Introduction

Published in 2010 this version of the Bible in the English language wastranslated from manuscripts of the Hebrew Scriptures and the Greek NewTestament

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 835

815 February 2011

Table of Contents

GenesisDeuteronomy

9 33

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 935

9 15 February 2011 Genesis 1

1In (what is)first1 ʔɛlōhı m2 hascreated the skies3 and the land 2

and the land has been4 a disarray andan empty(thing) and darkness [was]over [the] faces of [the] deep and the

Spirit5 of ʔɛlōhı m [was] hovering overthe faces of the waters6 3 and then7

ʔɛlōhı m said Let8 light9 become andthen light became 4 And then ʔɛlōhı m

1 On (what is)first The definite article (the) is not used with this Hebrew word here orusually (eg Lev 212 Deut 3321 Is 4610) This word refers to what is first and needsno definite article 2 On ʔɛlōhı m This plural form is used as the plural of a commonnoun which refers to a mighty one whether human or (supposedly) divine The pluralform is also used as a majestic plural to refer to a singular supreme being reckoned to bequalitatively great (though quantitatively just one being) by those who worship thatsupreme being ʔɛlōhı m is thus used as a title for יהוה by His worshipers but ʔɛlōhı m wasalso used by those who worshiped false gods as a title for individual deities theyworshiped For example Daumlg ō n is called ʔɛlōhı m in Judges 1623 and Baʕal is calledʔɛlōhı m in 1Ki 1825 This usage demonstrates that it is not on account of a (post-apostolic) trinity concept that a majestic plural is used as a title for the Creator See1Corinthians 86 3 On the skies The secondary meanings for English heaven arebeyond the semantic realm of the Hebrew word for skies שמים This Hebrew word has thesimple meaning of sky in the broadest sense the skies and the land encompass theUniverse The same word skies is to refer to the realm of the celestial beings or of thestars or of the clouds or of the birds even hanging from a tree is said to be between theskies and the land (2Sam 189) שמים always occurs in a form identical to the Hebrew

dual form but is not dual in meaning Hence in Greek translation it becomes eithersingular ουρανος or plural ουρανοι This translation uses skies for שמים to refer non-specifically to all the space above the land or any region thereof 4 On the land hasbeenThe Hebrew text does not imply became as some translations render itThroughout this narrative and the many other narrative sequences of the HebrewScriptures sequential events are specially marked with the consecutive preterite form of the verb For example the first word of the next verse is ויאמר a consecutive preteritewhich marks that and he said is a sequential event in the narrative The lands beingchaotic is not so marked Therefore it is not the goal of this text to teach that the landbecame disordered after it was created Rather this verse implies that the world isfundamentally a chaotic mess without ʔɛlōhı ms commandments to bring order to it This verse does not describe events but rather sets the scene for the events that follow Watchwhat order is brought out of disorder as world arranges itself in response to the Masterscommandments 5 On and the Spirit If this work were authored in English it wouldprobably read but here Hebrew does not often use a but word when adding sentencestogether Throughout this translation the reader may judge from the context of an andwhether or not a statement contrasts with the previous one 6 On faces of the watersThe Hebrew word for waterwaters like that for skyskies is locked in dual form Toexpect it to change form to represent singular dual or plural meanings is not reasonableSimilarly faces is locked in plural form 7 On and then The sequential force of theconsecutive preterite will often be rendered and then throughout this tranlsation Theconsecutive preterite marks a temporally andor logically sequential event 8 On letThe Hebrew jussive marks that this is a commandment that light should become It is the

imperative force of commandments that English renders with let 9 On light Bringinglight out of darkness is ʔɛlōhı ms first step in bringing form and order to the emptyuniverse Darkness is a non-entity the absence of the light which ʔɛlōhı m gives When Hecauses that light to be withdrawn He creates darkness (Is 457) physically or spiritually

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1035

1015 February 2011Genesis 1

saw the light as good10 and thenʔɛlōhı m caused separation between11

the light and the darkness 5 And then12

ʔɛlōhı m called the light day13 and thedarkness He has called night14 Andthen evening became and then morningbecame one day15[of creating haspassed and a new day has begun]

6 And then ʔɛlōhı m said Let acompression16 become in the midst of the waters and let it become causingseparation between waters for thewaters and so it became17 7 And thenʔɛlōhı m effectuated18 the compressionand then He19 caused separationbetween the waters which [were] from

sub(jacent) to the compression andbetween the waters which [were] fromover the compression And thenʔɛlōhı m saw [it] as good20 8 And then

ʔɛlōhı m called the compression skies And then evening became and thenmorning became a second day[of creating has passed and a new day hasbegun]

9 And then ʔɛlōhı m said Let thewaters from sub(jacent) the skies begathered together to one gathering21

and the dry[land] be seen and so itbecame And then the waters from sub

(jacent) the skies were gathered totheir gathering and so the dry[land]was seen22 10 And then ʔɛlōhı m called

10 On ʔɛlōhı m said[became]ʔɛlōhı m saw as good This important pattern isemphasized by its repetition in this first passage of the Scripture The pattern has asimple meaning יהוה regards the fulfilment of His command to be good Fulfilling Hisword is His goal for His creation It is no different when it comes to His creatures whichhave volition (will) particularly humans if we will be and do what He has commanded forhumans in the Scriptures He will regard this as good The Master Yešuʕ is the Word of יהוה and He fulfills it (Mt 417) and causes His faithful followers to do likewise (Mt 519Ro 214 1Jo 26 Ga 220 Col 127) 11 On between To convey the sense of being

between two things Hebrew uses בין before each of the things English does not usebetween in this way 12 On and then The consecutive preterites here mark chronological events ʔɛlōhı m said and then it became and then He saw it as good andthen He separated it and then he called it day and then evening happened and thenmorning happened 13 On called the light day Note that it is the light that יהוה calledday Scripturally day is daytime period not a 24-hour period Nevertheless the setapart times of הוהי are kept from the dark period before the light period (Lev 2332) anight and then a day is celebrated 14 On He has called night The naming of thedarkness is not a consecutive preterite This infers that the darkness (which alreadyexisted see v2) was already was called night before the light was called day or at leastthat the naming of the darkness is not marked as consecutive to the naming of the light15 On one day It is not as the KJV reads that this evening and this morning were one

day Evening ערב is the last period of the day and is thus a light period evening concludesa day with sunset then night begins Morning בקר is the first period of a new daycommencing with sunrise Therefore one day a second day a third day should beconsidered a count of the daytimes in which יהוה created Since the creation of lightdayיהוה created during daytime Which day begins in this verse The morning here is of thesecond day 16 On compression The Hebrew noun is related to a verb which means tobeathammerstampflatten out a flattened out thing 17 On And so it became TheBHS suggests that this sentence belongs here as in the Greek text rather than at the endof verse 7 Throughout this chapter this sentence is positioned after each creativecommandment of ʔɛlōhı m 18 On effectuated The Hebrew word means to do or makesomething hence this translation 19 On He Or it ie the compression 20 On And

then ʔɛlōhı m saw [it] as good The BHS suggests that this sentence belongs here whichfits the pattern found throughout the chapter 21 On one gathering So reads the Greek text Masoretic text one place 22 On And then the waters These words arepreserved in the Greek text but not in the Masoretic text

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1135

11 15 February 2011 Genesis 1

the dry[land] land and the gatheringof the waters He has called seas andthen ʔɛlōhı m regarded [it] because [itwas] good 11 And then ʔɛlōhı m said

Let the land cause sprouting of shootkind23 [and] vegetation causingsowing of seed [and] the fruit treekindeffectuating fruit24 which [has] its seedin it over the land and so it became 12

And then the land brought outshootkind [and] vegetation causingsowing of seed for its25 kind and thetreekind effectuating fruit which [has]its seed in it for its kind and then

ʔɛlōhı m saw [it] as good 13 And thenevening became and then morningbecame a third day[of creating haspassed and a new day has begun]

14 And then ʔɛlōhı m said Let26 lightsin the compression of the skies becometo cause separation between the dayand the night and they shall be forsigns and for appointments and fordays and years 15 and they shall be for

lights in the compression of the skies tocause light over the land and so it

became 16 And then ʔɛlōhı meffectuated the two of the great lights27

-the great light for the dominion of theday and the small light for the

dominion of the night- and the stars 17 And then ʔɛlōhı m gave them in thecompression of the skies for causinglight over the land 18 and for ruling inthe day and in the night and forcausing separation between the lightand the darkness and then ʔɛlōhı msaw [it] as good 19 And then eveningbecame and then morning became afourth day[of creating has passed and a

new day has begun]20 And then ʔɛlōhı m said Let thewaters swarm a swarmerkind of breatherkind28 of livingkind andflapperkind29 shall flap over the landover the faces of the compression of the skies and so it became30 21 Andthen ʔɛlōhı m created the big reptiles31and all the breatherkind of thelivingkind quietly-moving which the

waters swarmed for their kind and allflapperkind of wing for its kind and 23 On -kind Many Hebrew nouns can be used as singular or as collective nouns (likethe English word fish) When used collectively this translation prefers using a -kind suffixrather than translating them as grammatical plurals 24 On fruit for its kind hasbeen omitted from this as BHS suggests it was added from the following verse 25 On its Hebrew has a masculine and feminine noun system hence KJVs his Englishuses its for impersonal things 26 On letbecome these two English words translateone Hebrew jussive verb a commandment that the lights should become 27 On lightsThe sun produces light and the moon reflects light but as light comes to the earth fromboth they are both called lights 28 On breatherkind The Hebrew word here נפש is very versatile but at its root it is about breath Breathing maintains life and consciousnessin our bodies and hence the word is more traditionally translated soul or psyche I haveretained a more etymological approach using breather to diverge from the many falsebeliefs about soul For example in Biblical usage rarely uses this word to refer to a partof a person usually the whole living person is meant the one who breathes the breatherBreatherkind is used here as the word is here used as a collective noun 29 Onflapperkind the Hebrew word for bird עוף probably once ʕawp- may beonomatopoetic (its sound imitating the flap of wings) It thus refers to flapping creaturessuch as bats (Lev 1119) which are not usually classified as birds 30 On And so itbecame These words are preserved here by the Greek text but not by the MasoreticText 31 On big reptiles Often translated dragons elsewhere in the Bible a tannı n isnot a mythical beast but the very thing that ʔahrō ns staff became in Exodus 710 and

Psalm 9113 indicates that tannicircnicircm are snakelike But in this verse big tannınım arespecified To avoid the mythical nuance of dragon in this age when big reptiles are wellproven to have existed I have translated this word reptile which -unlike snake- alsoallows the possibility for a tannı n to have feet (Ezekiel 322)

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1235

1215 February 2011Genesis 1

then ʔɛlōhı m saw [it] as good 22 Andthen ʔɛlōhı m goodspoke them32saying (Re)produce and increase andfill the waters in the seas And the

flapperkind let it increase in the land23 And then evening became and thenmorning became a fifth day[of creatinghas passed and a new day has begun]

24 And then ʔɛlōhı m said Let theland bring out breatherkind of livingkind for its kind large-quadrupedkind and quiet-moverkindand the paired-livingkind of the land33

for its kind and so it became 25 And

then ʔɛlōhı m effectuated the livingkindof the land for its kind and large-quadrupedkind for its kind and all thequiet-moverkind of the ground for itskind and then ʔɛlōhı m saw [it] as good26 And then ʔɛlōhı m said Lets34

effectuate ʔaumldauml m35 in our silhouette36

and like our semblance and let themdominate in the fishkind of the sea andin the flapperkind of the skies and inthe large-quadrupedkind and in all the

livingkind of 37 the land and in all thequiet-moverkind quietly-moving overthe land

27

And then ʔɛlōhı m created the ʔaumldauml m~~ in His silhouette38~ in [the] silhouette of ʔɛlōhı m~~ He created him39male and female~ He created them

28 And then ʔɛlōhı m goodspoke themand then ʔɛlōhı m said to them (Re)produce and increase and fill the landand tread it down And dominate in thefishkind of the sea and in theflapperkind of the skies and in thelarge-quadrupedkind40 and in all the

32 On goodspoke them Two categories of Hebrew and Greek words have traditionallybeen mistranslated with an English word which literally meant to mark with blood of (pagan) sacrifice One category has here been translated with forms of goodspeak as

those Hebrew and Greek words mean to speak good of or for someone The othercategory has been translated bliss- in this work because the Hebrew and Greek wordsmeans to be happy because יהוה has favoured them in some way 33 On and the paired-livingkind of the land This phrase translates וחיתו־ארץ which contains one of the severalBiblical occurrences of the unusual construct form חיתו which Ive translated paired-livingkind as it may have etymologically been derived from a archaic nominative dualconstruct form hayyata gt hayyətō gt hayətō If this is the origin of this peculiar form itmust have superseded the accusative and genitive forms (which ended in -ay instead of -a) to be here used in the accusative case and elsewhere in the genitive case (Ps 7911)34 On lets ʔɛlōhı m is not alone in watching what He is bringing about The sons of ʔɛlōhı m (heavenly beings see Job 387) are witnesses with Him who like mankind are inHis silhouette and like Him in semblance 35 On ʔaumldauml m This Hebrew word is the nameof the first man and also can refer to humankind or a human I have left it untranslatedthe reader can determine its various meanings by its various contexts 36 Onsilhouette This Hebrew word is related to others shadow The implication is thatʔaumldauml m has an appearance which is like that of ʔɛlōhı m The word is more often used of the statues of false ʔɛlōhı m Should man who is a silhouette of the true ʔɛlōhı m bowhimself down to manmade silhouettes of false ʔɛlōhı m 37 On the livingkind of This isabsent from the Masoretic Text but present in the Syriac Old Testament and in verses 24and 25 38 On in His silhouette The Greek Septuagint lacks these words which do notseem necessary considering what follows 39 On in the silhouette of ʔɛlōhı m He createdhim The first man was created in the silhouette of ʔɛlōhı m The first woman was createdin the silhouette of the first man Thus all humankind is in the silhouette of ʔɛlōhı m both

male and female Yet there is an order in creation and a purpose reflected by that orderas brought out by verses such as 1Corinthians 117-10 and 1Timothy 213 40 On and inthe quadrupedkind These words are evidenced in the Greek and Syriac versions as in verse 26 but have apparently dropped from the Masoretic Text

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1335

13 15 February 2011 Genesis 12

livingkind quietly-moving over theland 29 And then ʔɛlōhı m said See41

I have given for you(pl) all vegetationsowing seed which [is] over [the] faces

of all the land and all the treekindwhich [has] in it [the] fruit of treekindsowing seed for you(pl) it shall be forfood 30 and for all the livingkind of theland and for all the flapperkind of theskies and for all quietly-moving overthe land which [has] in it breather of livingkind I have given42 all greennessof vegetation for food43 And so itbecame 31 And then ʔɛlōhı m saw all

which He has effectuated and seeGreatly good And then eveningbecame and then morning became asixth day44[of creating has passed and

a new day has begun]

2 And so they were finished (up)1 -theskies and the land- and all their

formation2 2 And so ʔɛlōhı m finished(up) in the sixth3 day His work whichHe has effectuated And so Hesabbatized4 in the seventh day from allHis work which He has effectuated 3

And so ʔɛlōhı m goodspoke the seventh

41 On See The word is used to grasp attention and focus it on something or an actionin this case ʔɛlōhı ms providence of food 42 On I have given BHS suggests this verbbe repeated here even without its repetition it is the implied verb 43 On all greennessof vegetation for food Note that this rendering aligns with the Hebrew text in that itdoes not create a false dichotomy tree fruit is not just for humans and green vegetationis not just for animals In fact Genesis 93 indicates that greenness of vegetation is whatwas given to humans to eat So then greenness of vegetation means plantlife -the source

of all vegetables fruits grains- and this statement is by no means specifying asubcategory of food specifically for animals Rather this final statement encapsulates allthat precedes it in these two verses that green plantlife was given for food Modernscience confirms that it is actually the greenness in vegetation (the chlorophyll pigments)that enables plants to store energy from the sun as food energy (photosynthesis) whichcan then be utilised by animals and humans which consume the plants For this reasonplants are called autotrophic producers whereas animals and humans are calledheterotrophic consumers 44 On sixth day This account is not complete until after theseventh day is narrated The first verses of chapter 2 belong at the end of the account of chapter 1 and reveal the reason behind the emphasis given to the six days of creation inthis account (see also Exodus 2011) 1 On And so they were finished (up) These lastthree verses of the first creation narrative summarise the preceeding narrative andindicate the purpose of the six-day form of the narrative to show how the seventh daycame to be set-apart special from all other days The consecutive preterites in these verses are used to mark logical consequence not a temporal sequence as in thepreceding verses Note that ʔɛlōhı m had already finished is work before the end of thesixth day in the previous verse This is why the translation of the consecutive preterites ishere And so instead of And then 2 On formation This Hebrew word often refers toan army but not always in the military sense (as this verse evidences) 3 On sixth TheSamaritan Greek and Syriac texts agree on sixth whereas the Masoretic Text hasseventh ʔɛlōhı m is the perfect example we are to imitate surely He finished up Hiswork on the sixth day and was not still finishing it on the seventh Alternatively if seventh is original finished here should not be taken to imply that He finished by

doing the last works but rather that He chose not to work on the seventh day therebyending the work of creation 4 On And so He sabbatized This is the first occurrence of the root for Šabbauml t in the Scriptures in the verb וישבת The verb implies desistingceasingas one desists from work to observe Šabbauml t

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1435

1415 February 2011Genesis 2

day and so He set it apart5 as in it Hehas rested from all His work whichʔɛlōhı m has created for effectuating

4 These [are] the generations6 of the

skies and the land in their beingcreated In the day7 of יהוה8 ʔɛlōhı mseffectuating skies and land9 5 and[when] all the shrubkind of the fieldbefore it was(being) in the land and allthe vegetation of the field before it wasoutsprouting10 as יהוה ʔɛlōhı m has notcaused rain over the land and [there]wasnt ʔaumldauml m for serving the ground 6

and a vapour was ascending from the

land and then it was causing all thefaces of the ground to drink 7 and thenיהוה ʔɛlōhı m handcrafted11 the ʔaumldauml mloam from the ground And then Heblew in his inhalers12 the breather of

lives13 and the ʔaumldauml m became for abreather of livingkind

8 And then יהוה ʔɛlōhı m planted agarden14 in ʕedɛn15 from[the]east16

And then He set there the ʔaumldauml m whichHe has handcrafted 9 And then יהוהʔɛlōhı m caused to outsprout from theground all treekind desireable forappearance and good for food and thetree of the lives17 in the midst of thegarden and the tree of the knowinggoodness and badness18 10 And astream19 [was] going out from ʕedɛnfor causing the garden to drink and

from there it was separating and thenbecoming20 for four heads 11 Thename of the one [is] Pıšo n21 that [is]the (one) turning around all the land of

5 On He set it apart The root קדש refers to something which is specially ʔɛlōhı ms of Hisnature or set apart for His purpose It may also refer to things which are special to a falseʔɛlōhı m and thus detestable to the true ʔɛlōhı m Here ʔɛlōhı m is choosing the seventhday and setting it apart from all other days as a day which is special to Him What isspecial in His eyes is (to be) special in the eyes of His people (see Exodus 208)

6 On These [are] the generations This phrase typically begins genealogical accounts(eg Gen 69 Gen 1110 Gen 1127) and here indicates the beginning of a secondaccount of the creation The second account focuses on other details of the creation thefirst man and his woman and their first sin by which death came to all humankind (Rom512) 7 On In the day Arguably the sixth day (see verse 7) 8 On הוהי This is therevealed personal Name of our Creator spelled in Hebrew letters See Exodus 315 andthe note in the Preface 9 On skies and land So reads the Greek and the Samaritan versions Masoretic text land and skies 10 On before it was (being) outsproutingThe word outsprouting gives the intended sense of the phrase before it was (being) itis not that the organisms did not yet exist in the ground but rather that they were not yetin the mature form of shrubs 11 On handcrafted This verb refers to the shaping actionof a potter Biblical language is full of beautiful concrete words which can neverthelessbe used in figurative ways (see Psalm 7417) 12 On inhalers Paired inhalers nostrils13 On lives The Hebrew abstract noun corresponding to English life is locked inplural a plurale tantum 14 On garden An enclosure for plants 15 On ʕedɛn TheGreek spelling εδεμ in the LXX and Hexapla evidences that the first vowel was shortʕedɛn means a delight 16 On from[the]east This word means the former position (of the sun) in the day 17 On the tree of the lives ʔɛlōhı ms Wisdom is said to be such atree (Proverbs 318) 18 On goodness and badness The two Hebrew words are thisbroad in meaning They refer to what is morally good and bad but also to what ispleasant and unpleasant and so on 19 On stream No rain yet (verse 5) but yet astream Revelation 221 may indicate the source of this life-giving stream 20 On andthen becoming The verb והיה begins the phrase and is thus consecutive to the

preceeding verb separating and carries its tense Such forms are sometimes calledconverted perfects because they look like the perfect form but are used for consecutiveevents in an imperfect tense narrative 21 On Pıšō n This streams name may meansomething like Disperser

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1535

15 15 February 2011 Genesis 2

the Hawılauml 22 [in] which there [is] thegold 12 And the gold of that land [is]good There [is] the bdellium23 and thestone of the beryl24 13 And the name of the second stream [is] Geho n25 that[is] the (one) turning around all theland of Kuš26 14 And the name of thethird stream [is] Hiddɛqɛl27 that [is]the (one) going east of ʔaššu r28 Andthe fourth stream that [is] Pərauml t29

15 And so יהוה ʔɛlōhı m took the ʔaumldauml mand He caused him to rest in thegarden of ʕedɛn for serving it and for

looking(after) it

16

And then ʔɛlōhıיהוה m (laid)command over the ʔaumldauml msaying From all the treekind of thegarden (as) eating you(s) eat30 17 andfrom the tree of the knowing goodnessand badness you(s) shall not eat from

it as in the day of your(s) eating fromit (as) dying you(s) die31

18 And then יהוה ʔɛlōhı m said Notgood (is) the ʔaumldauml ms being only

himself I effectuate for him a helperlike his complement32 19 And then יהוהʔɛlōhı m handcrafted (again) from theground all the livingkind of the fieldand all the flapperkind of the skies andthen He caused [them] to come to theʔaumldauml m for seeing what he calls for itand all which the ʔaumldauml m calls for it -abreather of livingkind33- that is itsname 20 And so the ʔaumldauml m called

names for all the large-quadrupedkindand for all the flapperkind of the skiesand for all the livingkind of the fieldand for the ʔaumldauml m was not found ahelper like his complement 21 And thenיהוה ʔɛlōhı m caused a sloom to fall overthe ʔaumldauml m and so he fell asleep And

22 On the Hawılauml This place name has the letters of the root hwl which speaks of twisting around The name may originate from the twisting of the Pıšō n stream aroundthis place 23 On the bdellium Does בדלח to refer to bdellium resin or perhaps topearls In the other occurrence (Num 117) the מן from the skies is likened to בדלח inappearance 24 On the stone of the beryl A precious stone of some kind may beindicated by אבן השהם The Aramaic Peshitta translates it as ברולא beryl here and in Exodus2820 25 On Gehō n The Septuagint has γηων rather than γιων which would betteralign with Tiberian Gıhō n The e may be because of the pronunciation of the guttural hlowering the preceding vowel On the other hand Arabic jayha nu is used for large riversand ay regularly shifts to e in Hebrew as also stressed a to ō The name of this streammay mean something like burster 26 On Ku š Ku š was a ancient black Africankingdom around Sudan and the south of Egypt Their ancestor was Kuš son of Hauml m son of Nō ɛh who was saved through the deluge 27 On Hiddɛqɛl This name may mean rapidor swift In the Septuagint it is translated Τιγρις Tigris 28 On ʔaššur Assyria 29 On Pərauml t This streams name may mean fruitful In the Septuagint it is ΕυφρατηςEuphrates 30 On (as) eating you(s) eat The Hebrew Infinitive Absolute often has anadverbial function and is often used with a verb of the same root to emphasize verbalaction as here 31 On (as) dying you(s) die This adverbial treatment of the Infinitive Absolute reveals what really happened when our ancestors ate from that tree they beganto die in a dying manner as do we each day in this corrupted mortal body 32 On a

helper like his complement Woman was created from the man and for the man as Paultaught (1Corinthians 118-9) Woman is mans helper and is fashioned to be suitable forhim his complement which fits him 33 On a breather of livingkind The BHS suggeststhese words are an added explanation specifying what the man was naming

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1635

1615 February 2011Genesis 2

then He took one of his side(bone)s34 And then He closed-up the flesh (as) sub(stitute for) it 22 And then יהוה ʔɛlōhı mbuilt the side(bone) -which He has

taken from the ʔaumldauml m- for a woman35 And then He caused her to come to theʔaumldauml m 23 And then the ʔaumldauml m said

This(one) [is] the instant~ bone from my bones

~~ and flesh from my fleshfor this(one)~~ [a name] Woman36 is called~ as from her man37

~~ this(one) has been taken24 On[account of this] so (a) man

loosens(from) his father and his motherand then he adheres in his woman38and so the two of them39 become for

34 On He took one of his side(bone)s Ribs Do ʔaumldauml ms sons have one less rib than hisdaughters No both male and female descendants of ʔaumldauml m have twelve pairs of ribs If ʔaumldauml m had lost his arms would his children be born without arms Of course not TheScripture does not say that יהוה ʔɛlōhı m removed or altered any of ʔaumldauml ms DNA so wewould not expect that ʔaumldauml ms descendants would be affected by his loss of a ribLikewise the Scripture does not say that ʔaumldauml m was once both male and female or thathis feminine nature was taken away from him and formed into a woman This is a modernand false teaching and is as ludicrous as saying that the heavenly Father lost His Wisdom

or was in any way diminished when He spoke forth His Word Rather ʔaumldauml m had withinhim before and after losing the rib the creational potential of all that is male and all thatis female The wonderful feminine nature of a woman is what manifests in the absence of that which is specifically (and likewise wonderfully) male Like ʔaumldauml m his sons todayhave within them all that is needed to make a male or a female the male humanpossesses both X and Y sex chromosomes The converse is not true A female human hasonly X sex chromosomes It is impossible to make a male human from a female humanschromosomes Therefore modern genetics confirms that a woman can be fashioned fromthe genes of a man but not vice versa 35 On for a woman To be a womanwife Theword for woman is the same as for wife throughout Scripture 36 On Woman ʔɛššauml inOrigens Hexapla Masoretic Text evidences a further attenuation of the first vowel ʔiššauml 37 On from her man From ʔıšauml h = her man(husband) So reads the SamaritanPentateuch Targum Onqelos and the Septuagint The Masoretic text reads ʔı š (a) manThe original pronunciation of man and woman is unknown but as in English the twowords have a similar pronunciation in Hebrew and several other Semitic languages Itcould be that the original difference was a š in man (in ʔanš- perhaps) and a softer θ inwoman (in ʔanθ- perhaps) 38 On he adheres in his woman It is quite uncreationalthat a man should tear away from his woman with whom he has become one flesh39 On the two of them So reads the Septuagint the Syriac and the Vulgate also theSamaritan versions and several Targums (Neofiti Pseudo-Jonathan Genizah TargumFragment) The words are also present in the Masters quotation of the passage inMatthew 195 and Mark 108 and also Pauls in 1Co 616 and Eph 531 The MasoreticText does not have these words Why Was there something wrong in the eyes of scribes

in this statement that two of them become one flesh Perhaps their acceptance of their ancient Hebrew customs of polygyny or of divorce and remarriage But such thingsיהוה ʔɛlōhı m neither commanded nor approved of from the beginning they have not beenso (Matthew 198) but marriage has been for just the two of them

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1735

17 15 February 2011 Genesis 23

one flesh 25 And so40 the two of themwere uncovered41 the ʔaumldauml m and hiswoman and they were not ashamed of themselves42

3and the snake has beencircumspect1 more than all the

livingkind of the field which יהוהʔɛlōhı m has effectuated And then hesaid to the woman Even as ʔɛlōhı mhas said2 you(pl) shall not eat from allthe treekind of the garden 2 And thenthe woman said to the snake From thefruit of the treekind of the garden weeat 3 and from the fruit of the tree

which (is) in the midst of the gardenʔɛlōhı m has said You(pl) shall not eatfrom it and you(pl) shall not touch in

it lest you(pl) die 4 And then thesnake said to the woman You(pl) willnot (as) dying die 5 -as ʔɛlōhı m (is)knowing- as in the day of your(pl)

eating from it your(pl) eyes will thenbecome open and then you(pl) willbecome like the ʔɛlōhı m3 knowers of goodness and badness 6 And then thewoman saw as good the tree for foodand as a longing it (was) for the eyesand the tree was desirable for causinginsight And then she took from itsfruit And then she ate And then shegave also for her man with her4 And

then they ate 7 And then the eyes of the two of them were opened and theythen knew them(selves) as uncovered

And then they sewed together leaves of

40 On And so The consecutive preterite typically marks a verb which is temporally andor logically consequent If temporal consequence is meant it would mean that the twobecame naked after the ʔaumldauml ms declaration about his woman in verse 23 I have takenthe verb as logically consequent which thus implies that their Creator left them nakedbecause they were to adhere to each other as described in verse 24 their nakedness

facilitated this Nakedness facilitates sexual arousal and facilitating sexual arousal istotally appropriate in the context of a valid marriage such as this one But it is totallyinappropriate to make a display of nakedness out of this context Some forms of public art-ancient modern and even religious- can only be justified by refusing this simple truththat nakedness facilitates sexual arousal 41 On uncovered There is a wordplay (pun)between uncovered ʕarummı m in this verse and circumspect ʕaumlru m in the nextlinking the two verses 42 On they were not ashamed of themselves Or of each otherThis translates the reflexivereciprocal nature of the hitpaʕʕel stem Here the beauty of the first state of human sexuality is shown In this proper context of valid monogamousmarriage sex is wonderful and nothing to be ashamed of But outside of the propercontext so much harm has been done outside the Creatorss plan that sex has become ashameful thing for many 1 On circumspect The ʔaumldauml m and his woman were ʕarummı m(uncovered) and the snake was ʕaumlru m (circumspect) more than all And whilst theywere ʕarummı m without being ashamed the ʕaumlrum snake ought to have been ashamedfor the way he used his craftiness here 2 On Even as ʔɛlōhı m has said If it is so to beread it seems the first in the Scripture to exaggerate a command of ʔɛlōhı m was thesnake 3 On the ʔɛlōhı m This may be interpreted as singular or plural here In theplural sense ʔɛlōhı m can refer to mighty beings (the angels according to the Greek translation of Psalm 85 who are also called sons of ʔɛlōhı m in Job 16 amp 21 and Genesis624) who apparently were created with a knowledge of goodness and badness perhapsthat they might see and commend the work of הוהי ʔɛlōhı m (see Job 387) 4 On her manwith her Her man was with her during this transgression of הוהי ʔɛlōhı ms command anddid not keep her from it What a failure of leadership and of taking responsibility for the

woman that יהוה ʔɛlōhı m had brought to him (222) Did he wrongly assume that hewould not be held responsible for her and that by blaming her for her own actions hewould thereby justify himself even if he follows her example (verse 12) Likewise his firstson makes himself not to know his responsibility for his younger brother (49)

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1835

1815 February 2011Genesis 3

a fig(tree) And so they effectuated forthem(selves) bindings5

8 And then they heard the sound6 of יהוה ʔɛlōhı m going(to and fro) in the

garden for the spirit of the day andthen the ʔaumldauml m hid himself and hiswoman from the faces7 of יהוה ʔɛlōhı min the midst of the treekind of thegarden 9 And then יהוה ʔɛlōhı m calledto ʔaumldauml m And then He said for himWhere [are] you(s) 10 And then hesaid Your(s) sound I heard in thegarden And then I feared as naked[am] I and then I hid (myself) 11 And

then He said Who (made)manifest for you(s) as naked you(rself)(s) Is it thatfrom the tree (of) which I (laid) youcommand for not (to) eat from it you(s) have eaten 12 And then the ʔaumldauml msaid The woman which you(s) gave tome she gave for me from the tree andthen I ate 13 And then יהוה ʔɛlōhı m

said for the woman What [is] this you(s) have effectuated And then thewoman said The snake (caused) medelusion and then I ate 14 And then

יהוה ʔɛlōhı m said to the snakeAs you(s) have effectuated this

accursed you(s) [are] from all the large-quadrupedkind and8 from all thelivingkind of the field

Over your(s) belly you(s) shall goand loam you(s) shall eat all the daysof your(s) lives

15 And hostility I set between you(s)and the woman and between your(s)

seed and her seedit shall (be on)lookout(for) you(s) (a)head and you(s) shall (be on)lookout(for) him (a) heel

16 And to the woman9 He (has) saidAs causing(to)increase I cause(to)

increase your(s) travail and your(s)conception in travail you(s) shall birthsons

5 On bindings Such belt-like garments with hanging pieces barely covering thereproductive organs are -in some primitive cultures- all the clothing that man sees asnecessary But יהוה ʔɛlōhı m fits our ancestors with coverings which are sufficient in Hiseyes (verse 21) He has thereby taught mankind what is appropriate for coveringnakedness 6 On sound The Hebrew word ול ק often implies voice but is used for abroader set of meanings voice noise sound Ive chosen sound as a consistenttranslation but obviously the sound of a person will usually be his voice 7 On facesThis is another plurale tantum with a singular meaning I have translated it according toits form but the reader should note from its usage throughout this translation that facesis the regular Hebrew way of saying surface or face or presence and by no meansimplies more than one face 8 On from all the large-quadrupedkind and The BHSsuggests that these words were perhaps an addition The versions include them Is itbecause a snake is not a quadruped that they thought the words inappropriate The snakeneed not have been a large-quadruped to become more accursed than all large-

quadrupedkind Then again perhaps it once did go on four legs There seems to beconsensus amongst scientists that they once did have four legs like (most) lizards still do9 On And to the woman And is lacking from the Masoretic text but not from theSamaritan the Septuagint or the Vulgate

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1935

19 15 February 2011 Genesis 3

and to you(s) (is) its overflow and you(s) shall dominate in it10

17 And for the ʔaumldauml m11 He (has)said12

As you(s) have listened for the soundof your(s) woman and then you(s) atefrom the tree (of) which I (laid) you(s)command saying You(s) shall not eatfrom it

accursed [is] the ground because of you(s)

In travail shall you(s) shall serve it13

all the days of your(s) lives18 And thornkind and thistlekind it

shall cause to outsprout for you(s) andthen you(s) shall eat the vegetation of the field

19 In the sweat of your(s) inhalers you(s) shall eat bread

as-far-as [the time of] your(s)returning to the ground as from it you(s) were taken

as loam you(s) [are] and to loam you

(s) return20 And then the ʔaumldauml m called thename of his woman Hawwauml h as shewas mother of every(one) living 21 Andthen יהוה ʔɛlōhı m made -for the ʔaumldauml mand for his woman- coverings of skin

And then He caused them to beclothed14

22 And then יהוה ʔɛlōhı m said SeeThe ʔaumldauml m has become as one from us

for knowing goodness and badness And now lest he sends his hand andthen he takes also from the tree of thelives and then he eats and then he

10 On and to you(s) (is) its overflow and you(s) shall dominate in it In the midst of overflowing travail the woman is still to have success This emendation to the text issuggested by the BHS as probably original an explanation of the preceding words Almost identical words are found in Genesis 47 where another is told to dominate in themidst of another negative overflow I have followed this emendation to the words becausethe context supports it and both the meaning and structure of the parallel phrases in

Genesis 47 are hard to explain with reference to the received text It seems that ancientscribes -unsure of the meaning of these phrases- may have come to understand the wordsas you(s) shall dominate him and may have thus corrected the text to theMasoretic form and to your man (is) your overflow and he shall dominate youwhich would better fit the knowledge that ʔɛlōhı m wants the woman to be subject to theman and not vice versa However the Apostolic Scriptures assure us that the womansposition of submission is a beautiful thing which predates sin her submission is ordainedfrom creation (1Corinthians 118-9 1Peter 35 1Timothy 211-13) It is therefore notthe result of sin punishment or curse 11 On And for the ʔaumldauml m The BHS suggests forthe ʔaumldauml m rather than for ʔaumldauml m (Masoretic pointing) A definite article (the) usuallyprecedes ʔaumldauml m in this narrative This emendation is consistently followed in thistranslation 12 On He (had) said Non-sequential verbs are used for this phrase in verse

16 and verse 17 This may indicate that the word to the man and to the womanchronologically preceded the cursing of the snake in verse 14-15 These responses to thesin of the man and of the woman may have chronologically followed the confessions in verse 12 and verse 13 respectively Whether this is so or not it is clear that יהוה ʔɛlōhı mdoes not go along with their shifting of blame but has spoken to each the negativeconsequences brought about under His sovereignty in response to their disobedience Sothe narrator deals first with the cursing of the snake and puts the snake out of thepicture before continuing the story of our two ancestors but by no means indicates thatour ancestors managed to divert יהוה ʔɛlōhı ms judgment from themselves to the snake13 On you(s) shall serve it The BHS says it is so to be read The received text has youshall eat(s) it 14 On And then He caused them to be clothed The preceding verse

indicates that our ancestors were beginning to procreate Our parents need to know howto cover themselves because they would not be alone for much longer That יהוה ʔɛlōhı mgave them כתנת indicates that their bindings of fig leaves were not sufficient to cover theirnakedness in His eyes

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2035

2015 February 2011Genesis 34

lives for unseentime15 23 And thenיהוה ʔɛlōhı m sent him (away) from thegarden of ʕedɛn for serving the groundwhich he was taken from there 24 And

then He pushed (out) the ʔaumldauml m andthen He caused him16 to settle from theeast of the garden of ʕedɛn and thenHe set17 the kərubı m and the flame of the sword turning(over) itself forlooking(after) the way of the tree of thelives

4 And the ʔaumldauml m has known1 Hawwauml hhis woman and then she conceived

and then she birthed Qayin and then

she said I have acquired2 a man withה ו ה י [helping me] 2 And then shecaused addition3 for birthing hisbrother Habɛl And then Habɛl became(a) grazer4 of small-cattle5 and Qayinhas become a server of ground 3 And itbecame from the end of [multiple] daysand then Qayin brought a gift for יהוהfrom the fruit of the ground 4 andHabɛl has brought -also he- from the

firstborns of his small-cattle and fromtheir (visceral)fat And then יהוה lookedto Habɛl and to his gift 5 and to Qayinand to his gift He has not looked And

then (emotion) burned for Qayin6greatly and then his faces fell7 6 Andthen יהוה said to Qayin For what[reason] has (emotion) burned for you(s) And for what [reason] have your(s) faces fallen 7 Is it not if you(s) dogood an (up)lifting And if you(s) dontdo good sin (is a) stretcher-out (inwait) for the opening And to you(s) (is)its overflow and you(s) shall dominate

in it8 8 And then Qayin said to Habɛlhis brother Let us walk the field9

And then it became in their being in thefield and then Qayin stood(up) to Habɛlhis brother and then he killed him 9

And then יהוה said to Qayin Where [is]Habɛl your(s) brother And then hesaid I have not known Is it that [a]looker(after) my brother I [am] 10

And then He said What have you(s)

effectuated The sound of the bloods10

15 On unseentime The Hebrew and Greek words imply more that eternity is hiddentime rather than that it never will end In some contexts the words refer to a time thatwill end (eg Deut 1517) though we know not when In other contexts it is hidden fromus whether the unseentime will end or not 16 On He caused him him is suppliedfrom the Septuagint 17 On and then He set This verb is suggested by the Septuagintsκαὶ ἔταξεν 1 On has known This translation highlights that the verb here is notmarked as consecutive (For contrast see verse 25 where a consecutive verb is used)Contrary to the common misconception that sex began after sin I suggest that the ʔaumldauml mfirst knew Hawwauml h soon after she was presented to him (Genesis 222) Evidently inGenesis 225 they were naked for the very purpose that the ʔauml dauml m should know Hawwauml h Did -s plan for their nakedness -that they should thereby (Re)produce and increaseיהוה

fail until sin occurred Reader be assured that sex within marriage has always been the Almightys plan He created it 2 On I have acquired This word תי י נ ק has a root which issimilar in spelling to the name Qayin 3 On she caused addition Such a verb is used forthe sense of repeating the same action in this case birthing 4 On grazer רעה ashepherd feeding sheep and tending to all their needs this word is often used assymbolic for a leader appointed by יהוה 5 On small-cattle Sheep and goats are groupedtogether by this word צאן 6 On (emotion) burned for Qayin Usually this is said of angry emotion 7 On his faces fell Qayin entered a depressed saddened self-pityingmood 8 On you(s) shall dominate in it Find these words and their sense also inGenesis 316 In the midst of an overflowing feeling and tendency to sin Qayin isencouraged to dominate 9 On Let us walk the field These words present in the

Samaritan Syriac Greek and Latin are absent from the Masoretic text Manymanuscripts and editions of the Masoretic text leave a gap here for the words 10 Onbloods When the Hebrew word is plural it tends to imply blood that has been shedblood that is no longer one as it was inside the body

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2135

21 15 February 2011 Genesis 4

of your(s) brother [is] crying-out to mefrom the ground 11 And now accursed[are] you(s) from the ground whichhas opened its mouth for taking the

bloods of your(s) brother from your(s)hand 12 As you(s) serve the ground itshall not cause addition [for] giving itsstrength for you(s) Tottering andwagging you(s) shall be in the land 13

And then Qayin said to ה ו ה י Great ismy twistedness11 from lifting12 14 See

You(s) have pushed me (out) the(current)day from over the faces of theground and from your(s) faces I shall

be hidden and then I shall be totteringand wagging in the land and then itshall become every finder of me shallkill me 15 And then יהוה said for himTherefore every13 killer of Qayinsevenfold [Qayin] shall be avenged

And then יהוה set for Qayin a sign fornot (to) smite him every finder of him16 And then Qayin went out from(before)the faces of יהוה and then he

sat14 in the land of No d15 east of ʕedɛn

17 And then Qayin knew his woman And then she conceived and then she

birthed Hɛno k And then [Qayin]became builder of (a) city16 and thenhe called the name of the city like thename of his son Hɛno k 18 And thenƔırauml d17 was birthed for Hɛno k andƔırauml d has birthed Mahıʔe l andMahıʔe l18 has birthed Matušaumlʔe l19 andMatušaumlʔe l has birthed Lamɛk 19 Andthen Lamɛk took for him(self) twowomen the name of the one ʕaumldauml h

and the name of the second Sɛllauml h 20 And then ʕaumldauml h birthed Yaumlbauml l he hasbeen (a) father of 20 (everyone) sitting21

[in] tents of 22 (livestock)possession23 21

And the name of his brother [was]Yubauml l he has been (a) father of every(one) grabbing stringed-instrument andwind-instrument 22 And Sɛllauml h -alsoshe- has birthed Tubal-Qayin (a) fatherof every(one) whetting24 copper and

11 On twistedness Twisted behaviour results in twistedness as a punishment The wordון ע can refer to eitherboth the twisted behaviour and the punishment brought about by it12 On Great is my twistedness from lifting This is the Hebrew way of saying somethingis too big to lift Qayin is saying that he cannot cope with the results of his sin 13 Onevery This is the same Hebrew word as for all כל Im tried to consistently translate itall whenever sensible and as every elsewhere In some contexts it will be apparentthat this every has a similar meaning to any 14 On sat Such is the literal meaningof the Hebrew verb which is commonly used to mean dwelt 15 On Nō d But Greek has Ναιδ Samaritan simply has נד The participle is nauml d wagging in verses 12 amp 13Nō d may be an infinitive of the same root meaning (a) wagging 16 On builder of (a)city Or some manuscripts point it נה עיר ב building a city 17 On Ɣırauml d The phoneme

preserved in Arabic letter ghain seems to be indicated in the LXX form Γαιδαδ18 On Mahıʔe l and Mahı ʔe l LXX has Μαιηλ and Samaritan has similarly מחיאל מחיאלMasoretic text has one form and then a second form מחויאל מחייאל Did the ו form resultfrom the similar shape of the following name מתושאל 19 On Matušaumlʔe l But the LXXapparently confuses the name with another Μαθουσαλα 20 On father of Here isintroduced the Biblical idiom in which -aside from genetic relationship- the originator of a behaviour or lifestyle is called the father of those who do similarly Consider the wordsof Maumlšı h in John 844 and Matthew 545 21 On sitting As in verse 16 the meaningdwelling is implied 22 On tents of This translates a proposition found in the BHSand in 2Chronicles 1415 י ל ה א The Masoretic Text has ו לה א tents and The LXX readsin tents nurturing 23 On (livestock)possession The word נה ק מ seems to literally

mean possession but is most commonly used of livestock Perhaps it is fair to suggestthat wealth was once measured more in livestock than in money Consider the words of Genesis 3043 24 On (a) father of every(one) whetting The suggestions of the BHS arehere translated The Masoretic text has whetting every cutter (of)

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2235

2215 February 2011Genesis 45

iron And the sister of Tubal-QayinNoʕɛmauml h 23 And then Lamɛk said forhis women

ʕaumldauml h and Sɛllauml h hear my sound

Women of Lamɛk listen (to) myutterance As I have slain a man for my bruising

and a boy for my welt24 as sevenfold Qayin shall be

avenged and Lamɛk seventy andseven25

25 And then the ʔaumldauml m knew hiswoman still(more) And then shebirthed a son and she called his name

Še t as she has said ʔɛlōhı m has set26for me (an)other seed sub(stituting for)Habɛl as Qayin has killed him 26 Andfor Še t -also him- has been birthed (a)son and then he called his nameʔɛnō š This(one) has (caused)delay27

for calling in the name of הוהי

5This [is] the recounting of thegenerations of ʔaumldauml m In the day of

ʔɛlōhı ms creating ʔaumldauml m in semblance

of ʔɛlōhı m He has made him2

Maleand female He has created them Andthen He goodspoke them and then Hecalled their name ʔaumldauml m in the day of their being created

3 And so ʔaumldauml m lived thirty and ahundred years and then he caused(to)birth a son like his semblance in hissilhouette And then he called his nameŠe t 4 And then the days of ʔaumldauml mafter his causing[the]birth[of] Še t

became eight hundred years And so he

caused(to)birth sons and daughters 5

And so all the days of ʔaumldauml m which hehas lived became nine hundred yearsand thirty years And then he died

6 And so Še t lived five years and ahundred years and then he caused(to)birth ʔɛno š 7 And then Še t lived afterhis causing[the]birth[of] ʔɛno š seven

years and eight hundred years And sohe caused(to)birth sons and daughters8 And so all the days of Še t becametwelve years and nine hundred years

And then he died9 And so ʔɛno š lived ninety years and

then he caused(to)birth Qaynauml n 10 Andthen ʔɛnō š lived after his causing[the]birth[of] Qaynauml n fifteen years and eighthundred years And so he caused(to)birth sons and daughters 11 And so allthe days of ʔɛno š became five years andnine hundred years And then he died

12 And so Qaynauml n lived seventy yearsand then he caused(to)birth Mahlalɛʔe l13 And then Qaynauml n lived after his

causing[the]birth[of] Mahlalɛʔe l forty years and eight hundred years And sohe caused(to)birth sons and daughters14 And so all the days of Qaynauml nbecame ten years and nine hundred

years And then he died15 And so Mahlalɛʔe l lived five years

and sixty years and then he caused(to)birth Yarɛd 16 And then Mahlalɛʔe llived after his causing[the]birth[of]

Yarɛd thirty years and eight hundred years And so he caused(to)birth sons

25 On seventy and seven Lamɛk considered himself more righteous than Qayin becausethe boy he murdered had first bruised him By his knowing goodness and badness Lamɛkpresumptuously awards himself greater vengence than יהוה graciously gave to QayinMaking declarations about how one thinks things should be is not obedience to the wordof הוהי 26 On set The name Še t sounds like the Hebrew word for set and is spelledthe same 27 On This(one) has (caused)delay So reads the LXX that ʔɛnō š hopedwaited to call the name In Hebrew root y-h-l speaks of delay In a world where eachrushed to his own way perhaps this records that ʔɛnō š was different ʔɛnō š delayedhimself to call on the name of הוהי that he might walk His way perhaps But the Masoretic

text has a word of a different root h-l-l חל ו ) אז ה At) that time it has been perforated -theseal was broken so to speak a new activity had begun But was calling on the name of יהוה really so new Consider Genesis 41 The Samaritan אז החל could be read as theMasoretic text or as (At) that time he has (caused)delay

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2335

23 15 February 2011 Genesis 56

and daughters 17 And so all the days of Mahlalɛʔe l became five and ninety

years and eight hundred years Andthen he died

18 And so Yarɛd lived two and sixty years and a hundred years1 and thenhe caused(to)birth Hɛnō k 19 And then

Yarɛd lived after his causing[the]birth[of] Hɛno k eight hundred years And sohe caused(to)birth sons and daughters20 And so all the days of Yarɛd becametwo and sixty years and nine hundred

years And then he died21 And so Hɛno k lived five and sixty

years and then he caused(to)birthMatušalah 22 And then Hɛno k went(toand fro)2 with the ʔɛlōhı m3 after hiscausing[the]birth[of] Matušalah threehundred years And so he caused(to)birth sons and daughters 23 And so allthe days of Hɛno k became five andsixty years and three hundred years 24

And so Hɛno k went(to and fro) with theʔɛlōhı m And [then] he wasnt[found]4

as ʔɛlōhı m has taken him25 And so Matušalah lived seven andeighty years and a hundred years5 andthen he caused(to)birth Lamɛk 26 Andthen Matušalah lived after his causing[the]birth[of] Lamɛk two and eighty

years and seven hundred years And sohe caused(to)birth sons and daughters

27 And so all the days of Matušalahbecame nine and sixty years and ninehundred years And then he died

28 And so Lamɛk lived two and eighty

years and a hundred years6 and thenhe caused(to)birth a son 29 And thenhe called his name No h7 saying This[one] shall make us sigh [relief] fromour works8 and from the travail of ourhands from the ground which יהוה hascursed it 30 And then Lamɛk livedafter his causing[the]birth[of] No h fiveand ninety years and five hundred

years And so he caused(to)birth sons

and daughters 31 And so all the days of Lamɛk became seven and seventy yearsand seven hundred years And then hedied 32 And so No h became a son of five hundred years and then No hcaused(to)birth Še m Ḫauml m and Yap ɛt

6 And then it became as the ʔaumldauml mhas perforated1 for increasing over

the face of the ground and daughtershave been birthed for them 2 And then

the sons of the ʔɛlōhı m saw2 thedaughters of the ʔaumldauml m as good they[were] And then they took for themwomen from all which they haveelected 3 And then יהוה said My spiritshall not reckon in the ʔaumldauml m forunseentime in their erring he [is] flesh

And so his days will become a hundred1 On and a hundred years The Samaritan version (and a medieval manuscript of theMasoretic Text) does not have these words The Samaritan version mentions 785 years inthe next verse (instead of 800) and gives a total of 847 years in verse 20 (instead of 962) 2 On And then Hɛnō k went(to and fro) The Greek text interprets this as but Hɛnō k didwell-please the Almighty and similarly in verse 24 See again Hebrews 115 3 On Andthen Hɛnō k went(to and fro) with the ʔɛlōhı m Some Latin Vulgate manuscripts andGreek manuscripts insert And then Hɛnō k lived here no doubt in imitation of thesurrounding pattern 4 On he wasnt[found] found is found in the Greek text and inHebrews 115 5 On seven and eighty years and a hundred years The Greek text has167 years before fathering Lamɛk and 802 years after to make the same total number of years of Matušalahs life 969 The Samaritan text has 67 and 653 and a total of 7206 On two and eighty years and a hundred years The Samaritan version has 53 yearsbefore fathering Nō h 600 years after and a total of 653 years 7 On Nō h The name isspelled with the first two letters of the root for sigh here but may be derived from a

similar root meaning repose 8 On works So reads the Samaritan Greek Syriac and Vulgate and many medieval manuscripts of the Masoretic Text others read work1 On perforated That is humankind figuratively broke through to do something newhe began to increase 2 On saw In the sense of regarded as in Genesis 14

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2435

2415 February 2011Genesis 6

and twenty years 4 The nɛp ılı m3 havebeen in the land in those days and alsoafter so when the sons of the ʔɛlōhı mcome to the daughters the ʔaumldauml m and

then they birth for them These [were]the forceful (ones) from unseentimethe men of the name

5 And then יהוה saw as vast thebadness of the ʔaumldauml m in the land andall the handiwork of the cogitations of his heart4 [was] only bad all the day 6

And then יהוה sighed as He haseffectuated the ʔaumldauml m in the land andthen He travailed (Himself) to His

heart 7 And then יהוה said I will wipe(away) the ʔaumldauml m which I have createdfrom over the faces of the ground fromʔaumldauml m as-far-as beast as-far-as quiet-moverkind and as-far-as theflapperkind of the skies as I havesighed as I have effectuated them 8

And No h has found favour in the eyesof הוהי

9 These [are] the generations of No hNo h [was] (a) righteous man complete

he has been in his generations Withthe ʔɛlōhı m No h has gone(to and fro) 10

And then No h caused(to)birth threesons Še m Ḫauml m and Yap ɛt 11 And thenthe land (became) ruined (before)thefaces the ʔɛlōhı m and so the land(became) filled [with] wrong 12 Andthen ʔɛlōhı m saw the land and see Ithas (been) ruined as all flesh over theland has caused its way to be ruined

13 And then ʔɛlōhı m said for No h[An] end of all flesh has come (before)my faces as the land is filled [with]wrong from their faces5 and see me[Im] causing them to be ruined from[there] with the land6 14 Effectuate for

3 On The nɛp ılı m The non-canonical books 1Enoch and Jubilees relate the story of thesegiants the nɛp ılı m the offspring of a forbidden union between human women and angels

(the sons of the ʔɛlōhı m see Job 16 21) who are male in form These angelic fathersare the angels which kept not their first estate but left their own habitation and the Almighty sent them to a prison for spirits where they are reserved in everlasting chainsunder darkness unto the judgment of the great day (see Jude 16 amp 2Peter 24) [These Apostolic writings relate and affirm understanding previously recorded in works such as1Enoch and Jubilees] These angels are the spirits in prison which sometime weredisobedient when once the longsuffering of [ʔɛlōhı m] waited in the days of Nō h while theark was a preparing wherein few that is eight souls were saved by water (1Peter319-20) Their gigantic offspring the nɛp ılı m killed and devoured animals and humanswith an insatiable appetite and were greatly feared and remembered and worshiped bymen The Almighty decreed the destruction of their flesh but being the hybrids of immortal and mortal beings their spirits lived on as the unclean spirits the evil spiritsknown as demons Hence it is said that the nations worship demons and not gods theirname of the giants lives on with their spirits After the flood in response to Nō hs prayerthe Almighty ordered the spirits of the giants to be bound in a spiritual prison but Śauml tauml n(also called Maśtemauml h ) pleads with the Almighty to allow a tenth of them to remain in theearth to do his dirty work of afflicting mankind for their sins And so Śaumltauml n became theprince of the demons and their work becomes associated with Śaumltauml n (see Mark 322-23) 4 On heart In the Scriptures heart refers to the hidden inner part of a human wherethe thinking and feeling takes place as opposed to the outer part the body In Englishusage heart is primarily used of the emotions or subconsciousness but in Biblicallanguage all the thinking part of us is implied all the mind in its many functionsBiblically to know something with the heart implies nothing more than to know

something with the head The head-heart dichotomy -popular amongst English speakers-is not a reality in Biblical language 5 On from their faces This literally translates whathas the sense because of them 6 On from [there] with the land The BHS suggeststhe from which is also present in the Samaritan Targum

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2535

25 15 February 2011 Genesis 6

you(s) [a] float7 of trees of cypress8(with) nests you(s) shall effectuate thefloat -(with) lowest [nests] second[level nests] and third [level nests] you

shall effectuate it-9 and then you shallcopher10 from (in)house and fromoutside in the copher 15 And this [is thesize] which you(s) shall effectuate [for]it Three hundred cubits [is] the lengthof the float fifty cubits [is] its breadthand thirty cubits [is] its height and to[a] cubit you shall finish it (up)11 16 [A]meridian [windowhole] you(s) shalleffectuate for the float from above and

the opening of the float in its side youshall set 17 And I see me [Im]causing the inundation -waters-12 tocome over the land for ruining allflesh which in it [is] spirit of lives fromsub(jacent) [to] the skies all which [is]in the land shall exhale [its finalbreath] 18 And then I will cause my

covenant to stand [my covenant] with you And then you(s) shall come to thefloat you(s) and your(s) sons and your(s) woman and the women of your(s)

sons with you(s) 19 And from all thelivingkind13 and from all the flesh14two two15 from every [sort] you(s)shall bring to the float for causing life[survival] with you(s) [a] male and [a]female they shall be 20 From theflapperkind for its kind and from thelarge-quadrupedkind for its kind andfrom all the quiet-moverkind of theground for its kind two two from all

shall come to you(s) for causing life[survival] 21 And you(s) take for you(s) from all food which shall be eatenand so you(s) shall gather to you(s)and then it shall become for you(s) andfor them for food 22 And then No heffectuated like all which ʔɛlōhı m has(laid) him command he has effectuatedso

7 On float This Hebrew noun is used in the Scriptures only of Nō hs ark and the basketin which Mōšɛ h floated 8 On cypress In Hebrew גפר from gupr- a root apparentlylinked to κυπρος cypress 9 On -(with) lowest [nests] second [level nests] and third[level nests] you shall effectuate it- These words are transposed from the end of verse16 as the BHS suggests that they belong here Note that it is here that these pluraladjectives have a plural noun nests to describe 10 On copher This word is coined totranslate the Hebrew noun פר כ ( kop ɛr) and the verb of the same root It can bepronounced by English readers similarly to cover (but with voiceless ph for voiced v)which implies its basic meaning The Hebrew noun kop ɛr appears to be linked to cypress(κυπρος) and to refer to a substance derived from cypress leaves which can be used tomake a red covering like a protective paint or sealant The Hebrew verb means to cover(as) with kop ɛr Both the noun and verb are used figuratively for covering in the sense of atonement for or redemption of a life by blood So this saving ark was covered inside andoutside with kop ɛr a symbol of the saving blood of Messiah 11 On and to [a] cubit youshall finish it (up) These words are transposed here from verse 16 as the BHS suggeststhat they belong here 12 On -waters- The BHS suggests this word was added to theHebrew text to clarify the inundation This would explain the peculiar syntax in theHebrew text here which has ול מים ב מ ה the flood waters rather than ול ב מ מי ה the watersof the flood as in Genesis 7710 and 911 13 On the livingkind Samaritan reads החיהthe livingkind which is in agreement with the Greek Septuagints τῶν κτηνῶν theMasoretic text has the livingהחי 14 On and from all the flesh So read the Samaritanand Septuagint the Masoretic text has from all flesh 15 On two two This repetition

of two implies in pairs The Septuagint and Syriac have two two here and in verse 20as in the Masoretic text of Genesis 79 amp 715 but the Masoretic text has only one two ineach verse Is this due to haplography [Haplography is a common scribal error in whichthe eye skips over a repetition of letters and the hand writes the letters only once]

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2635

2615 February 2011Genesis 7

7 And then ʔɛlōhı m1 said for No hCome -you(s) and all your(s)

house- to the float As you(s) I haveseen righteous before me in this

generation 2 From all the pure large-quadrupedkind you(s) shall take for you(s) seven seven male and female andfrom the large-quadrupedkind which it[is] not pure two two2 male andfemale3 3 also from the pure4

flapperkind of the skies sevenssevens male and female and from theflapperkind which it [is] not pure twotwo male and female5 for (preserving

as) living [their] seed over [the] faces of all the land 4 As for days still[only]seven I [am] (causing)rain over theland forty days and forty nights andthen I shall wipe(away) all the stood-up(substance) which I have effectuatedfrom over the faces of the land 5 Andthen No h effectuated like all which יהוהhas (laid) him command

6 And No h [was] a son of six hundred

years and the inundation has been

waters6 over the land 7 And so cameNo h and his sons and his woman andhis sons women with him to the floatfrom the faces of the waters of the

inundation 8 From the pure large-quadrupedkind and from the large-quadrupedkind which it isnt pure andfrom the flapperkind and from7 allwhich [is] quietly-moving over theground 9 two two they have come toNo h to the float male and female likewhich יהוה8 has (laid) No h command 10

And then it became for the seven daysand the waters of the inundation have

been over the land 11 In the year of the9 six hundred years for the lives of No h in the second [re]newal10 theseventeenth day for the [re]newal inthis day all [the] springs of [the] vastdeep have split(open) and the meshesof the skies have opened 12 And thenthe downpour became over the landforty days and forty nights 13 In the

1 On ʔɛlōhı m The Samaritan and Syriac reads ʔɛlōhı m here Masoretic text has הוהיSeptuagint combines the two as הוהי ʔɛlōhı m I chose ʔɛlōhı m here because throughoutGenesis where יהוה is used in the phrase And יהוה said tofor [name] to אל is used andnot for ל as here With ʔɛlōhı m in the phrase And ʔɛlōhı m said tofor [name] to (seeאלGenesis 917) or for (see Genesis 613)ל is used 2 On two two The Masoretic Textlacks the second two Samaritan Greek Syriac and Vulgate all include it 3 On maleand female male and female So reads the Samaritan and the ancient translations TheMasoretic Text has instead [a] man and his woman twice in this verse in verses 3 9 amp16 it reads as the others male and female 4 On pure This word is present in the

Samaritan and Greek texts but absent from the Masoretic text 5 On and from theflapperkind which it [is] not pure two two male and female Preserved in the Greek Septuagint this fits the pattern given above but seems to have dropped from the textpreserved in all the other texts Genesis 87 amp Leviticus 1115 indicate that Nō h didindeed preserve impure birds on the float and not just the pure ones 6 On -waters-The BHS suggests this word was added to the Hebrew text of Genesis 617 and may nothave originally been here either 7 On from The Masoretic Text omits the singleconsonant translated here as from the Samaritan Greek Syriac and Vulgate includethe word 8 On הוהי Samaritan reads הוהי Masoretic text has ʔɛlōhı m I chose יהוהhere because throughout the rest of the Pentateuch יהוה occurs in the phrase like which_____ has (laid) [name] command (see Exodus 1228 4023 Numbers 822) The phrase is

less commonly found with ʔɛlōhı m and doesnt include the name of the personcommanded (Genesis 716 214) 9 On the This the is present in the Samaritan andSeptuagint but absent from the Masoretic Text 10 On [re]newal This word ש ד ח is usedonly of the [lunar] month its first day and the celebrations associated with its first day

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2735

27 15 February 2011 Genesis 78

bone of this day11 has come No h andŠe m and Ḫauml m and Yap ɛt -the sons of No h- and No hs woman and his sonsthree women with him12 to the float 14

those and all the livingkind for its kindand all the large-quadrupedkind for itskind and all the quiet-moverkindquietly-moving over the ground for itskind and all the flapperkind for itskind every bird every wing13 15 Andso they came to No h to the float twotwo from all the flesh which in it [has]spirit of lives 16 And the [ones] coming -male and female from all flesh- have

come like which ʔɛlōhı m had (laid) himcommand And then יהוה closed-upencompassing him 17 And then becamethe inundation forty days14 over theland and so the waters increased andthen they lifted the float and so it rosefrom over the land 18 And so thewaters became strong and so theyincreased greatly over the land and sothe float went over the faces of the

waters19

And the waters have beenstrong -greatly greatly- over the landand then all the high mountains which

[were] sub(jacent) all the skies werecovered 20 fifteen cubits from abovethe waters have been strong And sothe mountains15 were covered 21 And

so all flesh quietly-moving over the landexhaled [its final breath] in theflapperkind and in the large-quadrupedkind and in the livingkindand in all the swarmerkind swarmingover the land and all the ʔaumldauml m 22 allwhich [had] breath of spirit of lives16 inits inhalers from all which [was] in thedrained[land] has died 23 And so Hewiped(away)17 all the stood-up

(substance) which [was] over the facesof the ground from ʔaumldauml m as-far-aslarge-quadrupedkind as-far-as quiet-moverkind and as-far-as theflapperkind of the skies And so theywere wiped(away) from the land Andthen remained distinctly No h and [theflesh] which [was] with him in the float24 And so the waters became strongover the land fifty and a hundred days

8 And then ʔɛlōhı m remembered

1

Nō h and all the livingkind and allthe large-quadrupedkind which [was]

11 On In the bone of this day This literal translation of the Hebrew text reveals aHebrew idiom the bone of something is its essence its self itself So In the bone of this day conveys the sense In this day itself 12 On with him BHS suggests thisreading which is supported by the Septuagint and the Pseudo-Jonathan Targum andGenesis 816amp18 The Masoretic Text has with them In with him there is theimplication that they are saved through being with righteous Nō h because they are hisfamily A mans family is made up of himself his wife his male offspring and their wivesand his unmarried female offspring 13 On every bird every wing These words arelacking from the Septuagint but present in the Masoretic Syriac and Samaritan textsThe BHS suggests to delete them 14 On forty days The Septuagint has forty days andforty nights as in 712 the Masoretic Samaritan and Syriac texts do not include andforty nights here 15 On the mountains The Septuagint and Syriac have the highmountains here as in the preceding verse which is perhaps correct Masoretic Text andSamaritan has simply the mountains here 16 On breath of spirit of lives TheSeptuagint and Vulgate read simply breath of lives 17 On And so He wiped(away) Soreads the Masoretic Text and Septuagint The King James Version reads And every livingsubstance was destroyed and the BHS suggests that the verb may be mediopassive(Niphal) rather than simple active (Qal) Has the direct object marker ת א not beennoticed Its presence marks all the stood-up(substance) as being an object of atransitive verb rather than the subject of a mediopassive verb 1 On ʔɛlōhı m

remembered Not that Nō h had ceased to be in ʔɛlōhı ms mind Rather this Hebrew verbfor remember implies bringing something to the forefront of ones mind bringing athought into focus ʔɛlōhı ms focus has at this point changed from flooding the world torestoring Nō h and those with him

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2835

2815 February 2011Genesis 8

with him in the float And then ʔɛlōhı mcaused spirit2 to traverse over the land

And then the waters subsided 2 Andthen [the] springs of [the] deep and the

meshes of the skies were confined andso the downpour from skies waswithheld 3 And then the watersreturned from over the land [a] goingand [a] returning And then the waters(became)deficient from [the] end of [the] fifty and a hundred days 4 Andthen the float reposed in the seventh[re]newal in the seventeenth day of the[re]newal over the mountains of

ʔaraumlrauml t3 5 And the waters have been[a] going and [a] becoming deficient as-far-as the tenth [re]newal In the tenthin [day] one for the [re]newal theheads of the mountains have been seen6 And then it became from the end of forty days and then No h opened thewindowhole of the float which he haseffectuated 7 And then he sent(away)the crow4 and then it went out -(a)

going out and (a) returning- as-far-asthe drying of the waters from over theland 8 [And then No h (made)delayseven days]5 And then he sent(away)the dove from with him for seeing

Have the waters (become)lightweightfrom over the faces of the ground 9

And the dove has not found repose forthe concavity of its foot and so it

returned to him to the float as thewaters [were] over the faces of all theland And then he sent his hand andthen he took it and then he caused it tocome to him to the float 10 And then he(made)delay6 still(more) seven otherdays and then he caused addition [for]sending(away) the dove from the float11 And then the dove came to him for[a] time of [an] evening and see A

ripped-off leaf of [an] olive(tree) in itsmouth And then No h knew the watershave (become)lightweight from overthe land 12 And then he (made)delay7

still(more) seven other days and thenhe sent(away) the dove and it has notadded returning to him still(more) 13

And then it became in one and sixhundred years [for the lives of No h]8 inthe first [[re]newal] in [day] one for the[re]newal the waters have drainedfrom over the land And then No hcaused the covering of the float to turn-aside and then he saw and see Thefaces of the ground have drained 14

2 On spirit In this verse wind is implied Ive tried to translate this word ח ו רconsistently as spirit The Latin word spiritus originally meant breath but came to beused to mean the non-physical lifeforce of a living being (animus) All these meanings arewithin the word ח ו ר Indeed it could be argued that wind and breath are non-physicalwhilst made up of moving particles it is the flow of the particles which makes itbreath rather than just being air Is flow physical 3 On the mountains of ʔaraumlrauml tNote that the name ʔaraumlrauml t -Urartu in Assyrian- was the name of a large geographicregion in which there was a kingdom in the early 1st millenium BCE Somewhere in themountain ranges of this large geographic region the float came to rest A mountain aboutthe border of Armenia now bears the name Ararat from this account 4 On the crow After the crow the Septuagint has to know if the water has ceased perhaps from verse8 5 On [And then Nō h (made)delay seven days] This sentence is added at thesuggestion of the BHS Verse 10s other seven days seems to suggest that Nō h haddelayed a first seven days here 6 On And then he (made)delay The BHS says it isprobably to be read this way The Masoretic text has חל י And then he perforated [to doוsomething new] that is he began 7 On And then he (made)delay The Piel verb hasbeen translated as the BHS suggests it should probably be both here and in verse 10 but

what is found here in the Masoretic text is the Niphal חל י י And then he was delayed 8ו On [for the lives of Nō h] The Septuagint has these words here as also found inGenesis 711 Their meaning is implied whether or not they were copied to this locationor they dropped from it

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2935

29 15 February 2011 Genesis 89

And in the second [re]newal in theseven and twentieth day for the [re]newal the land has dried

15 And then ʔɛlōhı m worded(up) to

No h saying 16 Go out from the float you(s) and your(s) woman and your(s) sons and your(s) sons women with

you(s) 17 And9 all the livingkind which[is] with you from all flesh in theflapperkind and in the large-quadrupedkind and in all the quiet-moverkind quietly-moving over theland bring out with you And then theywill swarm in the land and then they

shall (re)produce and then they shallincrease over the land 18 And thenNo h came out and his sons and hiswoman and his sons women with him19 And10 all the livingkind all the large-quadrupedkind and all the flapperkindand all the quiet-moverkind quietly-moving over the land11 for theirfamilies they have come out from thefloat

20 And then No h built [a] ritual(firestand) for יהוה and then he took from all the pure large-quadrupedkindand from all the pure flapperkind andthen he caused to ascend ascenders inthe ritual(firestand) 21 And then יהוהsmelled the smell of the contentmentand then יהוה said to his heart I will

not still(more) cause addition formaking the ground lightweight12

because of the ʔaumldauml m as thehandiwork of the heart of the ʔaumldauml m

[is] bad from his youth and I will notstill(more) cause addition for smitingall living like which I have effectuated

22 Still all the days of the land seedand harvest and coldness and hotnessand warming-season and cooling-season13 and day and night shall notsabbatize

9 And then ʔɛlōhı m goodspoke No hand his sons and then He said for

them (Re)produce and increase andfill the land1 2 And the fear of you(pl)and the breaking-dread of you(pl) isover all the livingkind of the land 2[andover all the large-quadrupedkind] andover all the flapperkind of the skies[and]3 in all which the ground quietly-moves and in all the fishes of the seain your(pl) hand they have been given3 All quiet-moverkind which it [is] livingshall be for you(pl) for food likegreenness of vegetation I have givenfor you(pl) all 4 Distinctly flesh in itsbreather [its blood]4 you(pl) shall noteat 5 And distinctly your(pl) blood for

your(pl) breathers I seek from [the]hand of all [the] livingkind I seek it andfrom the hand of the ʔaumldauml m from the

9 On And Samaritan Septuagint and Syriac include Masoretic Text omits 10 OnAnd Samaritan Septuagint Syriac and Vulgate include most manuscripts of theMasoretic Text omit 11 On all the large-quadrupedkind and all the flapperkind and allthe quiet-moverkind quietly-moving over the land So reads the Septuagint but theMasoretic Text reads all the quiet-moverkind and all the flapperkind all [those] quietly-moving over the land and the Samaritan reads all the flapperkind and all the quiet-moverkind quietly-moving over the land 12 On for making the ground lightweightHebrew idiom to curse belittle make to be of little value 13 On warming-season andcooling-season Traditionally translated summer and winter these two seasonsapparently make up the whole year But the focus of warming-season is the fruit of summer and cooling-season seems to include autumn and winter 1 On (Re)produceand increase and fill the land These are again the words of Genesis 128 signifying anew beginning albeit man is already bad from his youth now (Genesis 821) 2 On [andover all the large-quadrupedkind] Absent from the Hebrew texts suggested by the

manuscripts of the Septuagint 3 On [and] Present in some manuscripts of theMasoretic Text and Samaritan Pentateuch 4 On [its blood] The BHS suggests this is agloss -an addition to the text- to explain the meaning of in its breather The Hebrewsyntax of the verse would be more usual without it

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3035

3015 February 2011Genesis 9

hand of the man and5 his brother I seek the breather of the ʔaumldauml m

6 [One] spilling the blood of theʔaumldauml m

~ in the ʔaumldauml m6 his blood shall bespilt

as in [the] silhouette of ʔɛlōhı m~ He has effectuated the ʔaumldauml m7 And you(pl) (Re)produce and

increase~[And]7 swarm in the land and

dominate8 in it8 And then ʔɛlōhı m said to No h and to

his sons with him saying 9 And I see

me [Im] causing my covenant tostand [my covenant] with you(pl) andwith your(pl) seed after you(pl) 10

And with all the breatherkind of thelivingkind which [is] with you(pl) inthe flapperkind and9 in the large-quadrupedkind and in all thelivingkind of the land with you(pl)from all the out-goers of the float [forall the livingkind of the land]10 11 And

so I cause my covenant to stand with you(pl) and all flesh shall not be cutoff still(more) from the waters of theinundation and there shall not be still(more) [an] inundation for ruining theland 12 And then ʔɛlōhı m said This[is] the sign of the covenant which I[am] giving between me and you(pl)

and all breatherkind of livingkindwhich [is] with you(pl) for generationsof unseentime 13 My bow I have givenin the cloud and so it shall be for [a]

sign of [a] covenant between me andthe land 14 And then it shall be in myclouding a cloud over the land andthen shall be seen the bow in the cloud15 And then I will remember mycovenant which [is] between me and

you(pl) and all breatherkind of livingkind in all flesh and the watersshall not still(more) become for [an]inundation for ruining all flesh 16 And

so the bow shall be in the cloud and Iwill see it for remembering [a]covenant of unseentime betweenʔɛlōhı m and all breatherkind of livingkind in all flesh which [is] overthe land 17 And then ʔɛlōhı m said toNo h This [is] the sign of the covenantwhich I have caused to stand betweenme and all flesh which [is] over theland

18 And so the sons of No h became thegoers-out from the float Še m andḪauml m and Yap ɛt And Ḫauml m [was] thefather of Kanaʕan 19 Three [are] thesethe sons of No h and from these hasshcattered11 all the land

20 And then No h perforated [tobecome] a man of the ground and then

5 On and Some Masoretic manuscripts the Cairo Genizah the Samaritan Syriac and Vulgate include this word Without it the man of his brother could be understood6 On in the ʔaumldauml m That is by the ʔaumldauml m In both Biblical Hebrew and Greek in not

only used as a locative preposition but is also used to signify the agent bythrough whomsomething is done 7 On [And] The ancient translations the Samaritan version and afew manuscripts of the Masoretic Text include this and 8 On [dominate] The knowntexts have increase ו רב ו as already found earlier in this verse but the BHS suggests itbe emended to ו רד ו dominate on the basis of Genesis 128 Origens recension of theSeptuagint (that found in his Hexapla) supports this emendation reading κατακυριεύσατεαὐτῆς as in Genesis 128 As can be seen a scribal error involving a single letter couldchange ו רד ו dominate into ו רב ו increase 9 On and The Cairo Genizah SamaritanSeptuagint Syriac and some Targums support this and The Masoretic text omits it10 On [for all the livingkind of the land] These words are absent from the Septuagintand the BHS suggests that they are perhaps to be deleted 11 On shcattered The root

נפץ at some times means to scatter and at other times means to shatter Were theseperhaps originally two distinct roots I have coined a word shcattered to translate this verb leaving it to the reader to recognise the verb and determine from each contextwhich sense is meant

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3135

31 15 February 2011 Genesis 9-19

he planted [a] vineyard 21 And then hedrank from the wine and then he wasintoxicated And then he revealedhimself in the midst of his tent 22 And

then Ḫauml m -the father of Kanaʕan- sawthe nakedness of his father And thenhe (made) [it] manifest12 for his twobrothers in the outside 23 And thenŠe m and Yap ɛt took the cloth and thenthey set [it] over the shoulder(girdle) of the two of them and then they wentbackward and then they covered(up)the nakedness of their father and theirfaces [were] backward and the

nakedness of their father they have notseen 24 And then No h awoke from hiswine and then he knew what his smallson13 has effectuated for him 25 Andthen he said

Accursed [is] Kanaʕan~ Servant of servants14 shall he be for

his brothers26 And then he saidGoodspoken [is] יהוה ʔɛlōhı m of Še m

~ and let Kanaʕan be [a] servant forhim27 Let ʔɛlōhı m cause spreading(open)

15 for Yap ɛt~ and let him settle in the tents of

Še mand let Kanaʕan be

~ servant for him28 And then No h lived after the

inundation three hundred years andfifty years 29 And then all the days of

No h became nine hundred years andfifty years and then he died

102 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

112 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

122 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

132 3 4 5 6 7 8 9 10 11 12 13 14 15 16 1718

142 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24

152 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21

162 3 4 5 6 7 8 9 10 11 12 13 14 15 16

172 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27

182 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33

192 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38

12 On (made)manifest Such is the root meaning of this verb It usually refers tomanifesting something by narrating it Whether by word or deed Ḫauml m manifested hisfathers nakedness -that which is to be covered not exposed- and thus he greatly shamedhis father 13 On his small son Nō hs younger son The order of Nō hs sons is alwaysfound in Scripture as Še m and Ḫauml m and Yap ɛt and this may imply birth order TheBook of Jubilees gives this order and specifically states birth years for each This ordermakes Ḫauml m the middle son younger only than Še m Could it be that the small sonreferred to here is in fact Nō hs grandson Kanaʕan who perhaps on being informed of Nō hs nakedness effectuated some unmentioned evil even worse than Ḫauml m did It isKanaʕan that becomes the subject of the curses that follow In the Book of Jubilees710-14 it applies the phrase younger son to the youngest son of Ḫauml m [Nō h] knew allthat his younger son had done unto him and he cursed his son and said Cursed beCanaan And Ham knew that his father had cursed his younger son and he wasdispleased that he had cursed his son and he parted from his father he and his sons with

him Cush and Mizraim and Put and Canaan but neither does it explain what this younger son Kanaʕan actually did 14 On Servant of servants This means a mostservant-like servant Likewise King of kings means a most kingly king 15 On Letcause spreading(open) This verb sounds almost the same as the name Yap ɛt

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3235

3215 February 2011Genesis 20-50

202 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18

212 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

222 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24

232 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

242 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55 56 57 58 59 60

61 62 63 64 65 66 67

252 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

262 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35

272 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46

282 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

292 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35

302 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43

312 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55

322 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

332 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

34

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31

352 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

362 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43

372 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36

382 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

30

392 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

402 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

412 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55 56 57

422 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38

432 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 3031 32 33 34

442 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

452 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28

462 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

472 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31

482 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

492 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33

50

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3335

33 15 February 2011 Deuteronomy 1-22

12 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29 30 31 32

33 34 35 36 37 38 39 40 41 42 43 44 45 46

22 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29 30 31 3233 34 35 36 37

32 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29

42 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29 30 31 32

33 34 35 36 37 38 39 40 41 42 43 44 45 46 47

48 49

5

2 3 4 5 6 I [am] your(s)יהוה ʔɛlōhı m

which I have caused you(s) toexit from the land of Egypt from ahouse of servants 7 There shall not befor you(s) other ʔɛlōhı m against myface 8 You(s) shall not make for you(s)an idol statue1 Every appearancewhich [is] in skies from above or which[is] in the land from sub(jacent) orwhich [is] in the seas from sub(jacent)to the land 9 10 11 12 13 14 15 16 17 18 19

20 21 22 23 24 25 26 27 28 29 30 31 32 33

6

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25

72 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26

82 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20

92 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29

10

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

112 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

122 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

132 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18

142 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

152 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

162 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

172 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

182 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

192 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21

202 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

212 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

222 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

30

1 On idol statue This Hebrew word is only used Biblically for statues involved inworship

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3435

3415 February 2011Deuteronomy 2324

232 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25

24Because a man takes a womanand then1 he marries her and

then it happens if she doesnt findfavour in his eyes because he has foundin her a nakedness of a thing and thenhe writes2 for her an account of cuttingoff and then he gives in her hand and

then he sends her from his house 2 andthen she exits from his house and thenshe goes and then she becomes foranother man 3 and then the latter man

hates her and then3 he writes for heran account of cutting off and then hegives in her hand and then he sendsher from his house or because thelatter man dies which he took her to

1 On Because a man takes a woman and then Here יהוה first tackles this manmadecustom which he hated (Mal 216) rather than endure in the oneness that יהוה haddesigned a man and his wife to endure in (Gen 224) the people had a custom of sendingtheir wives away because they had ceased to look on them with favour They sent themwith a written account which in their eyes severed the oneness of the marriage In three verses יהוה outlines 1) their divorce custom 2) what it caused the woman to do and 3)what the woman was likely to suffer In the fourth verse he applies a penalty to the onewho has initiated this chain of events the man who divorced her in the first place isrestricted from taking her again The wife which he chose not to treasure has become

forbidden to him he thus cannot chose to do love or hatred to her anymore for his choicehas been made and has produced defilement and abominable consequence Evidently יהוהwanted His people to see the bad consequences of this custom of theirs and perhapssome of them would hesitate from divorcing their wives Why did He not absolutely forbiddivorce Messiah answers that it was because of their stubbornness (Mt 198) forbiddingthe custom would not stop them doing it Messiahs teaching deals more completely withdivorce in as much as it reveals the will of הוהי will for marriage that what He has boundshould be honoured until death (Mk 102-12 1Cor 739) יהוה also supplies His Spirit tothose who receive Messiahs teaching so that now His people may not be natural hard-hearted carnal and rebellious in their customs but instead agreeable to יהוה andempowered to do all His will 2 On and then he writes This is just another link in thechain of events marked just like the other links with the consecutive preterite It is not as

the KJV or as the Pharisees took it(Mt 197) that the man is commanded to do any of thisIndeed this passage does not even approve of what he does but instead penalises him forthis action(v4) This passage does not approve of divorce on the basis of a nakedness of athing or on the basis that he hates her (v3)Therefore any discussion of sufficientgrounds for divorce is made void even as יהוה has given no approval of this custom onany grounds 3 On the latter man hates her and then The first verse narrates thewomans husbands actions because he finds in her a nakedness of a thing and this versenarrates the latter mans actions on the basis that he hates her The Pharisaic schools of Hillel and Shammai took a nakedness of a thing as though יהוה had indicated in thisphrase what was sufficient grounds for divorce and then they argued about what anakedness of a thing could mean whether it be as mild as spoiling the food (Hillel) or as

severe as sexual sin (Shammai) But this latter man divorces because he hates herWould either party argue that יהוה had indicated that hatred is sufficient grounds fordivorce Rather it is all merely a narrative without any sanctioning of divorce or anyrestriction until verse 4

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3535

35 15 February 2011 Deuteronomy 24-34

him for a woman 4 he shall not be able4

-her husband the first which he senther- to return to take her to become forhim for a woman after which she has

caused herself to become defiled for it[is] an abomination5 against the face of יהוה and you shall not cause the land tosin which yourיהוה ʔɛlōhı m gives to you[for] property 5 6 7 8 9 10 11 12 13 14 15 16

17 18 19 20 21 22

252 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19

262 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19

272 3 4 5 6 7 8 9 10 11 12 13 14 15 16 1718 19 20 21 22 23 24 25 26

282 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55 56 57 58 59 60

61 62 63 64 65 66 67 68

292 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

302 3 4 5 6 7 8 9 10 11 12 13 14 15 16 1718 19 20

312 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

30

322 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52

332 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

342 3 4 5 6 7 8 9 10 11 12

4 On he shall not be able See verse 1s notes regarding this restriction placed on thehusband] [On her husband In this whole narrative יהוה calls nobody but the firsthusband her husband] [On she has caused herself to become defiled This passive

reflexive verb states that she has caused herself to be defiled She has caused herself tobe defiled by the actions she took in verse 2 which were provoked by her husbandsactions in verse 1 This clearly shows that the second relationship was a defiling sexualrelationship -a form of sexual immorality and not a pure marriage in s eyes- for herיהוהhusband still lived (Rom 73) The divorced woman who understands this thus hasopportunity to not be defiled by entering a second relationship 5 On it [is] anabomination יהוה shows His disapproval of this entire situation so that His people mightlikewise sense the abomination of the defiling sexual relationship between a mans womanand another man It is not the taking back of the defiled wife that is abomination butrather to do so would be to receive what has been defiled by a defilement which should beseen as a defilement the relationship with a man other than her husband Likewise יהוה

has considered His people defiled which have broken faith with Him and whored afteridols (Jer 3 1) And yet as defiled as they have become from their other lovers He calls

Page 5: Scriptures Of The Faith Once Delivered

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 535

5 15 February 2011

with the original phonemes of the name the transliteration is modified to reflectthose more original vowels For example Yešu ʕ rather than Tiberian YešuaʕMaryauml m rather than Tiberian Miryauml m

Contrary to the Tiberian pointing Greek transcriptions often indicate the

quality of reduced vowels even after gutterals This translation does likewise butmarks the reduced vowel with a breve a ɔ ɛ ə denoting a reduced vowel of dubious quality

Greek transcriptions found in the LXX and Hexapla only sometimes mark vowelswhere the Tiberian system marks anaptyctic vowels (such as the second vowel inʕedɛn) and patach furtivum Anciently these did not exist but came into being inorder to pronounce the words more easily When the Greek transcriptions suggestthe pronunciation of such vowels this translation includes them but marks themwith the ultra-short vowel marker eg ɛ to indicate that they are not to bepronounced as full vowels

Generally and otherwise i e ɛ a ɔ o and u correspond to the qualitativedistinctions marked by the Tiberian vowel points Albeit a pronunciation slightlymodified from the Tiberian pronunciation is suggested to be more authentic to thetime of the 1st century CE

Long qɔmɛs (transliterated distinctly as auml) as an open central auml (as in Proto-Semitic)

The e (sere ) midway between auml and i (hı rɛq)The o (holɛm) midway between auml and u (qibbusšurɛq)The ɛ (səg ōl) as a neutral central vowel midway between e and oThe a (patah) midway between ɛ and auml andThe ɔ (short qɔmɛs) midway between o (Sephardi pronunciation of short qɔmɛs)

and u (which Babylonian pointing has instead of short qɔmɛs)Long vowels are not marked in the Tiberian system but are marked in thistransliteration with macrons ı e ɛ auml o u Stressed vowels are marked with anaccent underneath as in Yešu ʕ

Special notation

Words used in the translation which do not literally translate words in the sourcetext are [within square brackets]

The English word you is of ambiguous number but in the source languages it isnot so Hence this translation uses you(s) and you(pl) to distinguish betweensingular and plural

Footnotes relate to the determination of the text its translation or itsinterpretationParts thought not to originally belong to the text if retained for completeness

will be enclosed within [[double square brackets]]

Textual basis

Attention has been given to the Biblia Hebraica Stuttgartensia (BHS) footnotesto attempt to best represent the original text for the Old Testament

Likewise for the New Testament the Greek New Testament (GNT) text producedby NAUBS is generally used To understand the original text is the mutual goal of both the translator and the reader On account of this it is highly recommended

that this work be used in conjunction with the BHS and the GNT

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 635

615 February 2011

Verse numbering divisions and order of books

The system for dividing ordering and naming the books of the Hebrew OldTestament text differs from that commonly used in English Bibles The Englishtradition is used to make it easy to refer to

Likewise early Greek manuscripts preserve various different orderings of theNew Testament books than that which is found in most modern translations The

Apostles general epistles are typically found before Pauls epistles to peoples andPauls epistles to individuals are placed last just before the Revelation As the numbering of chapters and verses is a relatively modern and pragmatic

thing this translator has used the convention common in English Bibles for easyreference not implying that passages or verses are necessarily correctly dividedthereby

Important note

test everything hold fast what is good (1Thess 521)Man makes no perfect translation To test and prove -and even to properlyunderstand- many of the claims of this translation it is expected that readers willneed to refer to the BHS and GNT to dictionaries and concordances even as thetranslator has done

The translator encourages all readers to become life-long learners of the Ancient Scriptures even as he is

A work in progress

English will change and new manuscript evidence may appear I expect to beconstantly revising and correcting this translation as required as long as I live If

you have evidence to suggest that I have mistranslated anything please show it tome garthgrenachehotmailcom

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 735

7 15 February 2011

intro

Introduction

Published in 2010 this version of the Bible in the English language wastranslated from manuscripts of the Hebrew Scriptures and the Greek NewTestament

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 835

815 February 2011

Table of Contents

GenesisDeuteronomy

9 33

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 935

9 15 February 2011 Genesis 1

1In (what is)first1 ʔɛlōhı m2 hascreated the skies3 and the land 2

and the land has been4 a disarray andan empty(thing) and darkness [was]over [the] faces of [the] deep and the

Spirit5 of ʔɛlōhı m [was] hovering overthe faces of the waters6 3 and then7

ʔɛlōhı m said Let8 light9 become andthen light became 4 And then ʔɛlōhı m

1 On (what is)first The definite article (the) is not used with this Hebrew word here orusually (eg Lev 212 Deut 3321 Is 4610) This word refers to what is first and needsno definite article 2 On ʔɛlōhı m This plural form is used as the plural of a commonnoun which refers to a mighty one whether human or (supposedly) divine The pluralform is also used as a majestic plural to refer to a singular supreme being reckoned to bequalitatively great (though quantitatively just one being) by those who worship thatsupreme being ʔɛlōhı m is thus used as a title for יהוה by His worshipers but ʔɛlōhı m wasalso used by those who worshiped false gods as a title for individual deities theyworshiped For example Daumlg ō n is called ʔɛlōhı m in Judges 1623 and Baʕal is calledʔɛlōhı m in 1Ki 1825 This usage demonstrates that it is not on account of a (post-apostolic) trinity concept that a majestic plural is used as a title for the Creator See1Corinthians 86 3 On the skies The secondary meanings for English heaven arebeyond the semantic realm of the Hebrew word for skies שמים This Hebrew word has thesimple meaning of sky in the broadest sense the skies and the land encompass theUniverse The same word skies is to refer to the realm of the celestial beings or of thestars or of the clouds or of the birds even hanging from a tree is said to be between theskies and the land (2Sam 189) שמים always occurs in a form identical to the Hebrew

dual form but is not dual in meaning Hence in Greek translation it becomes eithersingular ουρανος or plural ουρανοι This translation uses skies for שמים to refer non-specifically to all the space above the land or any region thereof 4 On the land hasbeenThe Hebrew text does not imply became as some translations render itThroughout this narrative and the many other narrative sequences of the HebrewScriptures sequential events are specially marked with the consecutive preterite form of the verb For example the first word of the next verse is ויאמר a consecutive preteritewhich marks that and he said is a sequential event in the narrative The lands beingchaotic is not so marked Therefore it is not the goal of this text to teach that the landbecame disordered after it was created Rather this verse implies that the world isfundamentally a chaotic mess without ʔɛlōhı ms commandments to bring order to it This verse does not describe events but rather sets the scene for the events that follow Watchwhat order is brought out of disorder as world arranges itself in response to the Masterscommandments 5 On and the Spirit If this work were authored in English it wouldprobably read but here Hebrew does not often use a but word when adding sentencestogether Throughout this translation the reader may judge from the context of an andwhether or not a statement contrasts with the previous one 6 On faces of the watersThe Hebrew word for waterwaters like that for skyskies is locked in dual form Toexpect it to change form to represent singular dual or plural meanings is not reasonableSimilarly faces is locked in plural form 7 On and then The sequential force of theconsecutive preterite will often be rendered and then throughout this tranlsation Theconsecutive preterite marks a temporally andor logically sequential event 8 On letThe Hebrew jussive marks that this is a commandment that light should become It is the

imperative force of commandments that English renders with let 9 On light Bringinglight out of darkness is ʔɛlōhı ms first step in bringing form and order to the emptyuniverse Darkness is a non-entity the absence of the light which ʔɛlōhı m gives When Hecauses that light to be withdrawn He creates darkness (Is 457) physically or spiritually

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1035

1015 February 2011Genesis 1

saw the light as good10 and thenʔɛlōhı m caused separation between11

the light and the darkness 5 And then12

ʔɛlōhı m called the light day13 and thedarkness He has called night14 Andthen evening became and then morningbecame one day15[of creating haspassed and a new day has begun]

6 And then ʔɛlōhı m said Let acompression16 become in the midst of the waters and let it become causingseparation between waters for thewaters and so it became17 7 And thenʔɛlōhı m effectuated18 the compressionand then He19 caused separationbetween the waters which [were] from

sub(jacent) to the compression andbetween the waters which [were] fromover the compression And thenʔɛlōhı m saw [it] as good20 8 And then

ʔɛlōhı m called the compression skies And then evening became and thenmorning became a second day[of creating has passed and a new day hasbegun]

9 And then ʔɛlōhı m said Let thewaters from sub(jacent) the skies begathered together to one gathering21

and the dry[land] be seen and so itbecame And then the waters from sub

(jacent) the skies were gathered totheir gathering and so the dry[land]was seen22 10 And then ʔɛlōhı m called

10 On ʔɛlōhı m said[became]ʔɛlōhı m saw as good This important pattern isemphasized by its repetition in this first passage of the Scripture The pattern has asimple meaning יהוה regards the fulfilment of His command to be good Fulfilling Hisword is His goal for His creation It is no different when it comes to His creatures whichhave volition (will) particularly humans if we will be and do what He has commanded forhumans in the Scriptures He will regard this as good The Master Yešuʕ is the Word of יהוה and He fulfills it (Mt 417) and causes His faithful followers to do likewise (Mt 519Ro 214 1Jo 26 Ga 220 Col 127) 11 On between To convey the sense of being

between two things Hebrew uses בין before each of the things English does not usebetween in this way 12 On and then The consecutive preterites here mark chronological events ʔɛlōhı m said and then it became and then He saw it as good andthen He separated it and then he called it day and then evening happened and thenmorning happened 13 On called the light day Note that it is the light that יהוה calledday Scripturally day is daytime period not a 24-hour period Nevertheless the setapart times of הוהי are kept from the dark period before the light period (Lev 2332) anight and then a day is celebrated 14 On He has called night The naming of thedarkness is not a consecutive preterite This infers that the darkness (which alreadyexisted see v2) was already was called night before the light was called day or at leastthat the naming of the darkness is not marked as consecutive to the naming of the light15 On one day It is not as the KJV reads that this evening and this morning were one

day Evening ערב is the last period of the day and is thus a light period evening concludesa day with sunset then night begins Morning בקר is the first period of a new daycommencing with sunrise Therefore one day a second day a third day should beconsidered a count of the daytimes in which יהוה created Since the creation of lightdayיהוה created during daytime Which day begins in this verse The morning here is of thesecond day 16 On compression The Hebrew noun is related to a verb which means tobeathammerstampflatten out a flattened out thing 17 On And so it became TheBHS suggests that this sentence belongs here as in the Greek text rather than at the endof verse 7 Throughout this chapter this sentence is positioned after each creativecommandment of ʔɛlōhı m 18 On effectuated The Hebrew word means to do or makesomething hence this translation 19 On He Or it ie the compression 20 On And

then ʔɛlōhı m saw [it] as good The BHS suggests that this sentence belongs here whichfits the pattern found throughout the chapter 21 On one gathering So reads the Greek text Masoretic text one place 22 On And then the waters These words arepreserved in the Greek text but not in the Masoretic text

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1135

11 15 February 2011 Genesis 1

the dry[land] land and the gatheringof the waters He has called seas andthen ʔɛlōhı m regarded [it] because [itwas] good 11 And then ʔɛlōhı m said

Let the land cause sprouting of shootkind23 [and] vegetation causingsowing of seed [and] the fruit treekindeffectuating fruit24 which [has] its seedin it over the land and so it became 12

And then the land brought outshootkind [and] vegetation causingsowing of seed for its25 kind and thetreekind effectuating fruit which [has]its seed in it for its kind and then

ʔɛlōhı m saw [it] as good 13 And thenevening became and then morningbecame a third day[of creating haspassed and a new day has begun]

14 And then ʔɛlōhı m said Let26 lightsin the compression of the skies becometo cause separation between the dayand the night and they shall be forsigns and for appointments and fordays and years 15 and they shall be for

lights in the compression of the skies tocause light over the land and so it

became 16 And then ʔɛlōhı meffectuated the two of the great lights27

-the great light for the dominion of theday and the small light for the

dominion of the night- and the stars 17 And then ʔɛlōhı m gave them in thecompression of the skies for causinglight over the land 18 and for ruling inthe day and in the night and forcausing separation between the lightand the darkness and then ʔɛlōhı msaw [it] as good 19 And then eveningbecame and then morning became afourth day[of creating has passed and a

new day has begun]20 And then ʔɛlōhı m said Let thewaters swarm a swarmerkind of breatherkind28 of livingkind andflapperkind29 shall flap over the landover the faces of the compression of the skies and so it became30 21 Andthen ʔɛlōhı m created the big reptiles31and all the breatherkind of thelivingkind quietly-moving which the

waters swarmed for their kind and allflapperkind of wing for its kind and 23 On -kind Many Hebrew nouns can be used as singular or as collective nouns (likethe English word fish) When used collectively this translation prefers using a -kind suffixrather than translating them as grammatical plurals 24 On fruit for its kind hasbeen omitted from this as BHS suggests it was added from the following verse 25 On its Hebrew has a masculine and feminine noun system hence KJVs his Englishuses its for impersonal things 26 On letbecome these two English words translateone Hebrew jussive verb a commandment that the lights should become 27 On lightsThe sun produces light and the moon reflects light but as light comes to the earth fromboth they are both called lights 28 On breatherkind The Hebrew word here נפש is very versatile but at its root it is about breath Breathing maintains life and consciousnessin our bodies and hence the word is more traditionally translated soul or psyche I haveretained a more etymological approach using breather to diverge from the many falsebeliefs about soul For example in Biblical usage rarely uses this word to refer to a partof a person usually the whole living person is meant the one who breathes the breatherBreatherkind is used here as the word is here used as a collective noun 29 Onflapperkind the Hebrew word for bird עוף probably once ʕawp- may beonomatopoetic (its sound imitating the flap of wings) It thus refers to flapping creaturessuch as bats (Lev 1119) which are not usually classified as birds 30 On And so itbecame These words are preserved here by the Greek text but not by the MasoreticText 31 On big reptiles Often translated dragons elsewhere in the Bible a tannı n isnot a mythical beast but the very thing that ʔahrō ns staff became in Exodus 710 and

Psalm 9113 indicates that tannicircnicircm are snakelike But in this verse big tannınım arespecified To avoid the mythical nuance of dragon in this age when big reptiles are wellproven to have existed I have translated this word reptile which -unlike snake- alsoallows the possibility for a tannı n to have feet (Ezekiel 322)

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1235

1215 February 2011Genesis 1

then ʔɛlōhı m saw [it] as good 22 Andthen ʔɛlōhı m goodspoke them32saying (Re)produce and increase andfill the waters in the seas And the

flapperkind let it increase in the land23 And then evening became and thenmorning became a fifth day[of creatinghas passed and a new day has begun]

24 And then ʔɛlōhı m said Let theland bring out breatherkind of livingkind for its kind large-quadrupedkind and quiet-moverkindand the paired-livingkind of the land33

for its kind and so it became 25 And

then ʔɛlōhı m effectuated the livingkindof the land for its kind and large-quadrupedkind for its kind and all thequiet-moverkind of the ground for itskind and then ʔɛlōhı m saw [it] as good26 And then ʔɛlōhı m said Lets34

effectuate ʔaumldauml m35 in our silhouette36

and like our semblance and let themdominate in the fishkind of the sea andin the flapperkind of the skies and inthe large-quadrupedkind and in all the

livingkind of 37 the land and in all thequiet-moverkind quietly-moving overthe land

27

And then ʔɛlōhı m created the ʔaumldauml m~~ in His silhouette38~ in [the] silhouette of ʔɛlōhı m~~ He created him39male and female~ He created them

28 And then ʔɛlōhı m goodspoke themand then ʔɛlōhı m said to them (Re)produce and increase and fill the landand tread it down And dominate in thefishkind of the sea and in theflapperkind of the skies and in thelarge-quadrupedkind40 and in all the

32 On goodspoke them Two categories of Hebrew and Greek words have traditionallybeen mistranslated with an English word which literally meant to mark with blood of (pagan) sacrifice One category has here been translated with forms of goodspeak as

those Hebrew and Greek words mean to speak good of or for someone The othercategory has been translated bliss- in this work because the Hebrew and Greek wordsmeans to be happy because יהוה has favoured them in some way 33 On and the paired-livingkind of the land This phrase translates וחיתו־ארץ which contains one of the severalBiblical occurrences of the unusual construct form חיתו which Ive translated paired-livingkind as it may have etymologically been derived from a archaic nominative dualconstruct form hayyata gt hayyətō gt hayətō If this is the origin of this peculiar form itmust have superseded the accusative and genitive forms (which ended in -ay instead of -a) to be here used in the accusative case and elsewhere in the genitive case (Ps 7911)34 On lets ʔɛlōhı m is not alone in watching what He is bringing about The sons of ʔɛlōhı m (heavenly beings see Job 387) are witnesses with Him who like mankind are inHis silhouette and like Him in semblance 35 On ʔaumldauml m This Hebrew word is the nameof the first man and also can refer to humankind or a human I have left it untranslatedthe reader can determine its various meanings by its various contexts 36 Onsilhouette This Hebrew word is related to others shadow The implication is thatʔaumldauml m has an appearance which is like that of ʔɛlōhı m The word is more often used of the statues of false ʔɛlōhı m Should man who is a silhouette of the true ʔɛlōhı m bowhimself down to manmade silhouettes of false ʔɛlōhı m 37 On the livingkind of This isabsent from the Masoretic Text but present in the Syriac Old Testament and in verses 24and 25 38 On in His silhouette The Greek Septuagint lacks these words which do notseem necessary considering what follows 39 On in the silhouette of ʔɛlōhı m He createdhim The first man was created in the silhouette of ʔɛlōhı m The first woman was createdin the silhouette of the first man Thus all humankind is in the silhouette of ʔɛlōhı m both

male and female Yet there is an order in creation and a purpose reflected by that orderas brought out by verses such as 1Corinthians 117-10 and 1Timothy 213 40 On and inthe quadrupedkind These words are evidenced in the Greek and Syriac versions as in verse 26 but have apparently dropped from the Masoretic Text

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1335

13 15 February 2011 Genesis 12

livingkind quietly-moving over theland 29 And then ʔɛlōhı m said See41

I have given for you(pl) all vegetationsowing seed which [is] over [the] faces

of all the land and all the treekindwhich [has] in it [the] fruit of treekindsowing seed for you(pl) it shall be forfood 30 and for all the livingkind of theland and for all the flapperkind of theskies and for all quietly-moving overthe land which [has] in it breather of livingkind I have given42 all greennessof vegetation for food43 And so itbecame 31 And then ʔɛlōhı m saw all

which He has effectuated and seeGreatly good And then eveningbecame and then morning became asixth day44[of creating has passed and

a new day has begun]

2 And so they were finished (up)1 -theskies and the land- and all their

formation2 2 And so ʔɛlōhı m finished(up) in the sixth3 day His work whichHe has effectuated And so Hesabbatized4 in the seventh day from allHis work which He has effectuated 3

And so ʔɛlōhı m goodspoke the seventh

41 On See The word is used to grasp attention and focus it on something or an actionin this case ʔɛlōhı ms providence of food 42 On I have given BHS suggests this verbbe repeated here even without its repetition it is the implied verb 43 On all greennessof vegetation for food Note that this rendering aligns with the Hebrew text in that itdoes not create a false dichotomy tree fruit is not just for humans and green vegetationis not just for animals In fact Genesis 93 indicates that greenness of vegetation is whatwas given to humans to eat So then greenness of vegetation means plantlife -the source

of all vegetables fruits grains- and this statement is by no means specifying asubcategory of food specifically for animals Rather this final statement encapsulates allthat precedes it in these two verses that green plantlife was given for food Modernscience confirms that it is actually the greenness in vegetation (the chlorophyll pigments)that enables plants to store energy from the sun as food energy (photosynthesis) whichcan then be utilised by animals and humans which consume the plants For this reasonplants are called autotrophic producers whereas animals and humans are calledheterotrophic consumers 44 On sixth day This account is not complete until after theseventh day is narrated The first verses of chapter 2 belong at the end of the account of chapter 1 and reveal the reason behind the emphasis given to the six days of creation inthis account (see also Exodus 2011) 1 On And so they were finished (up) These lastthree verses of the first creation narrative summarise the preceeding narrative andindicate the purpose of the six-day form of the narrative to show how the seventh daycame to be set-apart special from all other days The consecutive preterites in these verses are used to mark logical consequence not a temporal sequence as in thepreceding verses Note that ʔɛlōhı m had already finished is work before the end of thesixth day in the previous verse This is why the translation of the consecutive preterites ishere And so instead of And then 2 On formation This Hebrew word often refers toan army but not always in the military sense (as this verse evidences) 3 On sixth TheSamaritan Greek and Syriac texts agree on sixth whereas the Masoretic Text hasseventh ʔɛlōhı m is the perfect example we are to imitate surely He finished up Hiswork on the sixth day and was not still finishing it on the seventh Alternatively if seventh is original finished here should not be taken to imply that He finished by

doing the last works but rather that He chose not to work on the seventh day therebyending the work of creation 4 On And so He sabbatized This is the first occurrence of the root for Šabbauml t in the Scriptures in the verb וישבת The verb implies desistingceasingas one desists from work to observe Šabbauml t

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1435

1415 February 2011Genesis 2

day and so He set it apart5 as in it Hehas rested from all His work whichʔɛlōhı m has created for effectuating

4 These [are] the generations6 of the

skies and the land in their beingcreated In the day7 of יהוה8 ʔɛlōhı mseffectuating skies and land9 5 and[when] all the shrubkind of the fieldbefore it was(being) in the land and allthe vegetation of the field before it wasoutsprouting10 as יהוה ʔɛlōhı m has notcaused rain over the land and [there]wasnt ʔaumldauml m for serving the ground 6

and a vapour was ascending from the

land and then it was causing all thefaces of the ground to drink 7 and thenיהוה ʔɛlōhı m handcrafted11 the ʔaumldauml mloam from the ground And then Heblew in his inhalers12 the breather of

lives13 and the ʔaumldauml m became for abreather of livingkind

8 And then יהוה ʔɛlōhı m planted agarden14 in ʕedɛn15 from[the]east16

And then He set there the ʔaumldauml m whichHe has handcrafted 9 And then יהוהʔɛlōhı m caused to outsprout from theground all treekind desireable forappearance and good for food and thetree of the lives17 in the midst of thegarden and the tree of the knowinggoodness and badness18 10 And astream19 [was] going out from ʕedɛnfor causing the garden to drink and

from there it was separating and thenbecoming20 for four heads 11 Thename of the one [is] Pıšo n21 that [is]the (one) turning around all the land of

5 On He set it apart The root קדש refers to something which is specially ʔɛlōhı ms of Hisnature or set apart for His purpose It may also refer to things which are special to a falseʔɛlōhı m and thus detestable to the true ʔɛlōhı m Here ʔɛlōhı m is choosing the seventhday and setting it apart from all other days as a day which is special to Him What isspecial in His eyes is (to be) special in the eyes of His people (see Exodus 208)

6 On These [are] the generations This phrase typically begins genealogical accounts(eg Gen 69 Gen 1110 Gen 1127) and here indicates the beginning of a secondaccount of the creation The second account focuses on other details of the creation thefirst man and his woman and their first sin by which death came to all humankind (Rom512) 7 On In the day Arguably the sixth day (see verse 7) 8 On הוהי This is therevealed personal Name of our Creator spelled in Hebrew letters See Exodus 315 andthe note in the Preface 9 On skies and land So reads the Greek and the Samaritan versions Masoretic text land and skies 10 On before it was (being) outsproutingThe word outsprouting gives the intended sense of the phrase before it was (being) itis not that the organisms did not yet exist in the ground but rather that they were not yetin the mature form of shrubs 11 On handcrafted This verb refers to the shaping actionof a potter Biblical language is full of beautiful concrete words which can neverthelessbe used in figurative ways (see Psalm 7417) 12 On inhalers Paired inhalers nostrils13 On lives The Hebrew abstract noun corresponding to English life is locked inplural a plurale tantum 14 On garden An enclosure for plants 15 On ʕedɛn TheGreek spelling εδεμ in the LXX and Hexapla evidences that the first vowel was shortʕedɛn means a delight 16 On from[the]east This word means the former position (of the sun) in the day 17 On the tree of the lives ʔɛlōhı ms Wisdom is said to be such atree (Proverbs 318) 18 On goodness and badness The two Hebrew words are thisbroad in meaning They refer to what is morally good and bad but also to what ispleasant and unpleasant and so on 19 On stream No rain yet (verse 5) but yet astream Revelation 221 may indicate the source of this life-giving stream 20 On andthen becoming The verb והיה begins the phrase and is thus consecutive to the

preceeding verb separating and carries its tense Such forms are sometimes calledconverted perfects because they look like the perfect form but are used for consecutiveevents in an imperfect tense narrative 21 On Pıšō n This streams name may meansomething like Disperser

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1535

15 15 February 2011 Genesis 2

the Hawılauml 22 [in] which there [is] thegold 12 And the gold of that land [is]good There [is] the bdellium23 and thestone of the beryl24 13 And the name of the second stream [is] Geho n25 that[is] the (one) turning around all theland of Kuš26 14 And the name of thethird stream [is] Hiddɛqɛl27 that [is]the (one) going east of ʔaššu r28 Andthe fourth stream that [is] Pərauml t29

15 And so יהוה ʔɛlōhı m took the ʔaumldauml mand He caused him to rest in thegarden of ʕedɛn for serving it and for

looking(after) it

16

And then ʔɛlōhıיהוה m (laid)command over the ʔaumldauml msaying From all the treekind of thegarden (as) eating you(s) eat30 17 andfrom the tree of the knowing goodnessand badness you(s) shall not eat from

it as in the day of your(s) eating fromit (as) dying you(s) die31

18 And then יהוה ʔɛlōhı m said Notgood (is) the ʔaumldauml ms being only

himself I effectuate for him a helperlike his complement32 19 And then יהוהʔɛlōhı m handcrafted (again) from theground all the livingkind of the fieldand all the flapperkind of the skies andthen He caused [them] to come to theʔaumldauml m for seeing what he calls for itand all which the ʔaumldauml m calls for it -abreather of livingkind33- that is itsname 20 And so the ʔaumldauml m called

names for all the large-quadrupedkindand for all the flapperkind of the skiesand for all the livingkind of the fieldand for the ʔaumldauml m was not found ahelper like his complement 21 And thenיהוה ʔɛlōhı m caused a sloom to fall overthe ʔaumldauml m and so he fell asleep And

22 On the Hawılauml This place name has the letters of the root hwl which speaks of twisting around The name may originate from the twisting of the Pıšō n stream aroundthis place 23 On the bdellium Does בדלח to refer to bdellium resin or perhaps topearls In the other occurrence (Num 117) the מן from the skies is likened to בדלח inappearance 24 On the stone of the beryl A precious stone of some kind may beindicated by אבן השהם The Aramaic Peshitta translates it as ברולא beryl here and in Exodus2820 25 On Gehō n The Septuagint has γηων rather than γιων which would betteralign with Tiberian Gıhō n The e may be because of the pronunciation of the guttural hlowering the preceding vowel On the other hand Arabic jayha nu is used for large riversand ay regularly shifts to e in Hebrew as also stressed a to ō The name of this streammay mean something like burster 26 On Ku š Ku š was a ancient black Africankingdom around Sudan and the south of Egypt Their ancestor was Kuš son of Hauml m son of Nō ɛh who was saved through the deluge 27 On Hiddɛqɛl This name may mean rapidor swift In the Septuagint it is translated Τιγρις Tigris 28 On ʔaššur Assyria 29 On Pərauml t This streams name may mean fruitful In the Septuagint it is ΕυφρατηςEuphrates 30 On (as) eating you(s) eat The Hebrew Infinitive Absolute often has anadverbial function and is often used with a verb of the same root to emphasize verbalaction as here 31 On (as) dying you(s) die This adverbial treatment of the Infinitive Absolute reveals what really happened when our ancestors ate from that tree they beganto die in a dying manner as do we each day in this corrupted mortal body 32 On a

helper like his complement Woman was created from the man and for the man as Paultaught (1Corinthians 118-9) Woman is mans helper and is fashioned to be suitable forhim his complement which fits him 33 On a breather of livingkind The BHS suggeststhese words are an added explanation specifying what the man was naming

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1635

1615 February 2011Genesis 2

then He took one of his side(bone)s34 And then He closed-up the flesh (as) sub(stitute for) it 22 And then יהוה ʔɛlōhı mbuilt the side(bone) -which He has

taken from the ʔaumldauml m- for a woman35 And then He caused her to come to theʔaumldauml m 23 And then the ʔaumldauml m said

This(one) [is] the instant~ bone from my bones

~~ and flesh from my fleshfor this(one)~~ [a name] Woman36 is called~ as from her man37

~~ this(one) has been taken24 On[account of this] so (a) man

loosens(from) his father and his motherand then he adheres in his woman38and so the two of them39 become for

34 On He took one of his side(bone)s Ribs Do ʔaumldauml ms sons have one less rib than hisdaughters No both male and female descendants of ʔaumldauml m have twelve pairs of ribs If ʔaumldauml m had lost his arms would his children be born without arms Of course not TheScripture does not say that יהוה ʔɛlōhı m removed or altered any of ʔaumldauml ms DNA so wewould not expect that ʔaumldauml ms descendants would be affected by his loss of a ribLikewise the Scripture does not say that ʔaumldauml m was once both male and female or thathis feminine nature was taken away from him and formed into a woman This is a modernand false teaching and is as ludicrous as saying that the heavenly Father lost His Wisdom

or was in any way diminished when He spoke forth His Word Rather ʔaumldauml m had withinhim before and after losing the rib the creational potential of all that is male and all thatis female The wonderful feminine nature of a woman is what manifests in the absence of that which is specifically (and likewise wonderfully) male Like ʔaumldauml m his sons todayhave within them all that is needed to make a male or a female the male humanpossesses both X and Y sex chromosomes The converse is not true A female human hasonly X sex chromosomes It is impossible to make a male human from a female humanschromosomes Therefore modern genetics confirms that a woman can be fashioned fromthe genes of a man but not vice versa 35 On for a woman To be a womanwife Theword for woman is the same as for wife throughout Scripture 36 On Woman ʔɛššauml inOrigens Hexapla Masoretic Text evidences a further attenuation of the first vowel ʔiššauml 37 On from her man From ʔıšauml h = her man(husband) So reads the SamaritanPentateuch Targum Onqelos and the Septuagint The Masoretic text reads ʔı š (a) manThe original pronunciation of man and woman is unknown but as in English the twowords have a similar pronunciation in Hebrew and several other Semitic languages Itcould be that the original difference was a š in man (in ʔanš- perhaps) and a softer θ inwoman (in ʔanθ- perhaps) 38 On he adheres in his woman It is quite uncreationalthat a man should tear away from his woman with whom he has become one flesh39 On the two of them So reads the Septuagint the Syriac and the Vulgate also theSamaritan versions and several Targums (Neofiti Pseudo-Jonathan Genizah TargumFragment) The words are also present in the Masters quotation of the passage inMatthew 195 and Mark 108 and also Pauls in 1Co 616 and Eph 531 The MasoreticText does not have these words Why Was there something wrong in the eyes of scribes

in this statement that two of them become one flesh Perhaps their acceptance of their ancient Hebrew customs of polygyny or of divorce and remarriage But such thingsיהוה ʔɛlōhı m neither commanded nor approved of from the beginning they have not beenso (Matthew 198) but marriage has been for just the two of them

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1735

17 15 February 2011 Genesis 23

one flesh 25 And so40 the two of themwere uncovered41 the ʔaumldauml m and hiswoman and they were not ashamed of themselves42

3and the snake has beencircumspect1 more than all the

livingkind of the field which יהוהʔɛlōhı m has effectuated And then hesaid to the woman Even as ʔɛlōhı mhas said2 you(pl) shall not eat from allthe treekind of the garden 2 And thenthe woman said to the snake From thefruit of the treekind of the garden weeat 3 and from the fruit of the tree

which (is) in the midst of the gardenʔɛlōhı m has said You(pl) shall not eatfrom it and you(pl) shall not touch in

it lest you(pl) die 4 And then thesnake said to the woman You(pl) willnot (as) dying die 5 -as ʔɛlōhı m (is)knowing- as in the day of your(pl)

eating from it your(pl) eyes will thenbecome open and then you(pl) willbecome like the ʔɛlōhı m3 knowers of goodness and badness 6 And then thewoman saw as good the tree for foodand as a longing it (was) for the eyesand the tree was desirable for causinginsight And then she took from itsfruit And then she ate And then shegave also for her man with her4 And

then they ate 7 And then the eyes of the two of them were opened and theythen knew them(selves) as uncovered

And then they sewed together leaves of

40 On And so The consecutive preterite typically marks a verb which is temporally andor logically consequent If temporal consequence is meant it would mean that the twobecame naked after the ʔaumldauml ms declaration about his woman in verse 23 I have takenthe verb as logically consequent which thus implies that their Creator left them nakedbecause they were to adhere to each other as described in verse 24 their nakedness

facilitated this Nakedness facilitates sexual arousal and facilitating sexual arousal istotally appropriate in the context of a valid marriage such as this one But it is totallyinappropriate to make a display of nakedness out of this context Some forms of public art-ancient modern and even religious- can only be justified by refusing this simple truththat nakedness facilitates sexual arousal 41 On uncovered There is a wordplay (pun)between uncovered ʕarummı m in this verse and circumspect ʕaumlru m in the nextlinking the two verses 42 On they were not ashamed of themselves Or of each otherThis translates the reflexivereciprocal nature of the hitpaʕʕel stem Here the beauty of the first state of human sexuality is shown In this proper context of valid monogamousmarriage sex is wonderful and nothing to be ashamed of But outside of the propercontext so much harm has been done outside the Creatorss plan that sex has become ashameful thing for many 1 On circumspect The ʔaumldauml m and his woman were ʕarummı m(uncovered) and the snake was ʕaumlru m (circumspect) more than all And whilst theywere ʕarummı m without being ashamed the ʕaumlrum snake ought to have been ashamedfor the way he used his craftiness here 2 On Even as ʔɛlōhı m has said If it is so to beread it seems the first in the Scripture to exaggerate a command of ʔɛlōhı m was thesnake 3 On the ʔɛlōhı m This may be interpreted as singular or plural here In theplural sense ʔɛlōhı m can refer to mighty beings (the angels according to the Greek translation of Psalm 85 who are also called sons of ʔɛlōhı m in Job 16 amp 21 and Genesis624) who apparently were created with a knowledge of goodness and badness perhapsthat they might see and commend the work of הוהי ʔɛlōhı m (see Job 387) 4 On her manwith her Her man was with her during this transgression of הוהי ʔɛlōhı ms command anddid not keep her from it What a failure of leadership and of taking responsibility for the

woman that יהוה ʔɛlōhı m had brought to him (222) Did he wrongly assume that hewould not be held responsible for her and that by blaming her for her own actions hewould thereby justify himself even if he follows her example (verse 12) Likewise his firstson makes himself not to know his responsibility for his younger brother (49)

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1835

1815 February 2011Genesis 3

a fig(tree) And so they effectuated forthem(selves) bindings5

8 And then they heard the sound6 of יהוה ʔɛlōhı m going(to and fro) in the

garden for the spirit of the day andthen the ʔaumldauml m hid himself and hiswoman from the faces7 of יהוה ʔɛlōhı min the midst of the treekind of thegarden 9 And then יהוה ʔɛlōhı m calledto ʔaumldauml m And then He said for himWhere [are] you(s) 10 And then hesaid Your(s) sound I heard in thegarden And then I feared as naked[am] I and then I hid (myself) 11 And

then He said Who (made)manifest for you(s) as naked you(rself)(s) Is it thatfrom the tree (of) which I (laid) youcommand for not (to) eat from it you(s) have eaten 12 And then the ʔaumldauml msaid The woman which you(s) gave tome she gave for me from the tree andthen I ate 13 And then יהוה ʔɛlōhı m

said for the woman What [is] this you(s) have effectuated And then thewoman said The snake (caused) medelusion and then I ate 14 And then

יהוה ʔɛlōhı m said to the snakeAs you(s) have effectuated this

accursed you(s) [are] from all the large-quadrupedkind and8 from all thelivingkind of the field

Over your(s) belly you(s) shall goand loam you(s) shall eat all the daysof your(s) lives

15 And hostility I set between you(s)and the woman and between your(s)

seed and her seedit shall (be on)lookout(for) you(s) (a)head and you(s) shall (be on)lookout(for) him (a) heel

16 And to the woman9 He (has) saidAs causing(to)increase I cause(to)

increase your(s) travail and your(s)conception in travail you(s) shall birthsons

5 On bindings Such belt-like garments with hanging pieces barely covering thereproductive organs are -in some primitive cultures- all the clothing that man sees asnecessary But יהוה ʔɛlōhı m fits our ancestors with coverings which are sufficient in Hiseyes (verse 21) He has thereby taught mankind what is appropriate for coveringnakedness 6 On sound The Hebrew word ול ק often implies voice but is used for abroader set of meanings voice noise sound Ive chosen sound as a consistenttranslation but obviously the sound of a person will usually be his voice 7 On facesThis is another plurale tantum with a singular meaning I have translated it according toits form but the reader should note from its usage throughout this translation that facesis the regular Hebrew way of saying surface or face or presence and by no meansimplies more than one face 8 On from all the large-quadrupedkind and The BHSsuggests that these words were perhaps an addition The versions include them Is itbecause a snake is not a quadruped that they thought the words inappropriate The snakeneed not have been a large-quadruped to become more accursed than all large-

quadrupedkind Then again perhaps it once did go on four legs There seems to beconsensus amongst scientists that they once did have four legs like (most) lizards still do9 On And to the woman And is lacking from the Masoretic text but not from theSamaritan the Septuagint or the Vulgate

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1935

19 15 February 2011 Genesis 3

and to you(s) (is) its overflow and you(s) shall dominate in it10

17 And for the ʔaumldauml m11 He (has)said12

As you(s) have listened for the soundof your(s) woman and then you(s) atefrom the tree (of) which I (laid) you(s)command saying You(s) shall not eatfrom it

accursed [is] the ground because of you(s)

In travail shall you(s) shall serve it13

all the days of your(s) lives18 And thornkind and thistlekind it

shall cause to outsprout for you(s) andthen you(s) shall eat the vegetation of the field

19 In the sweat of your(s) inhalers you(s) shall eat bread

as-far-as [the time of] your(s)returning to the ground as from it you(s) were taken

as loam you(s) [are] and to loam you

(s) return20 And then the ʔaumldauml m called thename of his woman Hawwauml h as shewas mother of every(one) living 21 Andthen יהוה ʔɛlōhı m made -for the ʔaumldauml mand for his woman- coverings of skin

And then He caused them to beclothed14

22 And then יהוה ʔɛlōhı m said SeeThe ʔaumldauml m has become as one from us

for knowing goodness and badness And now lest he sends his hand andthen he takes also from the tree of thelives and then he eats and then he

10 On and to you(s) (is) its overflow and you(s) shall dominate in it In the midst of overflowing travail the woman is still to have success This emendation to the text issuggested by the BHS as probably original an explanation of the preceding words Almost identical words are found in Genesis 47 where another is told to dominate in themidst of another negative overflow I have followed this emendation to the words becausethe context supports it and both the meaning and structure of the parallel phrases in

Genesis 47 are hard to explain with reference to the received text It seems that ancientscribes -unsure of the meaning of these phrases- may have come to understand the wordsas you(s) shall dominate him and may have thus corrected the text to theMasoretic form and to your man (is) your overflow and he shall dominate youwhich would better fit the knowledge that ʔɛlōhı m wants the woman to be subject to theman and not vice versa However the Apostolic Scriptures assure us that the womansposition of submission is a beautiful thing which predates sin her submission is ordainedfrom creation (1Corinthians 118-9 1Peter 35 1Timothy 211-13) It is therefore notthe result of sin punishment or curse 11 On And for the ʔaumldauml m The BHS suggests forthe ʔaumldauml m rather than for ʔaumldauml m (Masoretic pointing) A definite article (the) usuallyprecedes ʔaumldauml m in this narrative This emendation is consistently followed in thistranslation 12 On He (had) said Non-sequential verbs are used for this phrase in verse

16 and verse 17 This may indicate that the word to the man and to the womanchronologically preceded the cursing of the snake in verse 14-15 These responses to thesin of the man and of the woman may have chronologically followed the confessions in verse 12 and verse 13 respectively Whether this is so or not it is clear that יהוה ʔɛlōhı mdoes not go along with their shifting of blame but has spoken to each the negativeconsequences brought about under His sovereignty in response to their disobedience Sothe narrator deals first with the cursing of the snake and puts the snake out of thepicture before continuing the story of our two ancestors but by no means indicates thatour ancestors managed to divert יהוה ʔɛlōhı ms judgment from themselves to the snake13 On you(s) shall serve it The BHS says it is so to be read The received text has youshall eat(s) it 14 On And then He caused them to be clothed The preceding verse

indicates that our ancestors were beginning to procreate Our parents need to know howto cover themselves because they would not be alone for much longer That יהוה ʔɛlōhı mgave them כתנת indicates that their bindings of fig leaves were not sufficient to cover theirnakedness in His eyes

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2035

2015 February 2011Genesis 34

lives for unseentime15 23 And thenיהוה ʔɛlōhı m sent him (away) from thegarden of ʕedɛn for serving the groundwhich he was taken from there 24 And

then He pushed (out) the ʔaumldauml m andthen He caused him16 to settle from theeast of the garden of ʕedɛn and thenHe set17 the kərubı m and the flame of the sword turning(over) itself forlooking(after) the way of the tree of thelives

4 And the ʔaumldauml m has known1 Hawwauml hhis woman and then she conceived

and then she birthed Qayin and then

she said I have acquired2 a man withה ו ה י [helping me] 2 And then shecaused addition3 for birthing hisbrother Habɛl And then Habɛl became(a) grazer4 of small-cattle5 and Qayinhas become a server of ground 3 And itbecame from the end of [multiple] daysand then Qayin brought a gift for יהוהfrom the fruit of the ground 4 andHabɛl has brought -also he- from the

firstborns of his small-cattle and fromtheir (visceral)fat And then יהוה lookedto Habɛl and to his gift 5 and to Qayinand to his gift He has not looked And

then (emotion) burned for Qayin6greatly and then his faces fell7 6 Andthen יהוה said to Qayin For what[reason] has (emotion) burned for you(s) And for what [reason] have your(s) faces fallen 7 Is it not if you(s) dogood an (up)lifting And if you(s) dontdo good sin (is a) stretcher-out (inwait) for the opening And to you(s) (is)its overflow and you(s) shall dominate

in it8 8 And then Qayin said to Habɛlhis brother Let us walk the field9

And then it became in their being in thefield and then Qayin stood(up) to Habɛlhis brother and then he killed him 9

And then יהוה said to Qayin Where [is]Habɛl your(s) brother And then hesaid I have not known Is it that [a]looker(after) my brother I [am] 10

And then He said What have you(s)

effectuated The sound of the bloods10

15 On unseentime The Hebrew and Greek words imply more that eternity is hiddentime rather than that it never will end In some contexts the words refer to a time thatwill end (eg Deut 1517) though we know not when In other contexts it is hidden fromus whether the unseentime will end or not 16 On He caused him him is suppliedfrom the Septuagint 17 On and then He set This verb is suggested by the Septuagintsκαὶ ἔταξεν 1 On has known This translation highlights that the verb here is notmarked as consecutive (For contrast see verse 25 where a consecutive verb is used)Contrary to the common misconception that sex began after sin I suggest that the ʔaumldauml mfirst knew Hawwauml h soon after she was presented to him (Genesis 222) Evidently inGenesis 225 they were naked for the very purpose that the ʔauml dauml m should know Hawwauml h Did -s plan for their nakedness -that they should thereby (Re)produce and increaseיהוה

fail until sin occurred Reader be assured that sex within marriage has always been the Almightys plan He created it 2 On I have acquired This word תי י נ ק has a root which issimilar in spelling to the name Qayin 3 On she caused addition Such a verb is used forthe sense of repeating the same action in this case birthing 4 On grazer רעה ashepherd feeding sheep and tending to all their needs this word is often used assymbolic for a leader appointed by יהוה 5 On small-cattle Sheep and goats are groupedtogether by this word צאן 6 On (emotion) burned for Qayin Usually this is said of angry emotion 7 On his faces fell Qayin entered a depressed saddened self-pityingmood 8 On you(s) shall dominate in it Find these words and their sense also inGenesis 316 In the midst of an overflowing feeling and tendency to sin Qayin isencouraged to dominate 9 On Let us walk the field These words present in the

Samaritan Syriac Greek and Latin are absent from the Masoretic text Manymanuscripts and editions of the Masoretic text leave a gap here for the words 10 Onbloods When the Hebrew word is plural it tends to imply blood that has been shedblood that is no longer one as it was inside the body

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2135

21 15 February 2011 Genesis 4

of your(s) brother [is] crying-out to mefrom the ground 11 And now accursed[are] you(s) from the ground whichhas opened its mouth for taking the

bloods of your(s) brother from your(s)hand 12 As you(s) serve the ground itshall not cause addition [for] giving itsstrength for you(s) Tottering andwagging you(s) shall be in the land 13

And then Qayin said to ה ו ה י Great ismy twistedness11 from lifting12 14 See

You(s) have pushed me (out) the(current)day from over the faces of theground and from your(s) faces I shall

be hidden and then I shall be totteringand wagging in the land and then itshall become every finder of me shallkill me 15 And then יהוה said for himTherefore every13 killer of Qayinsevenfold [Qayin] shall be avenged

And then יהוה set for Qayin a sign fornot (to) smite him every finder of him16 And then Qayin went out from(before)the faces of יהוה and then he

sat14 in the land of No d15 east of ʕedɛn

17 And then Qayin knew his woman And then she conceived and then she

birthed Hɛno k And then [Qayin]became builder of (a) city16 and thenhe called the name of the city like thename of his son Hɛno k 18 And thenƔırauml d17 was birthed for Hɛno k andƔırauml d has birthed Mahıʔe l andMahıʔe l18 has birthed Matušaumlʔe l19 andMatušaumlʔe l has birthed Lamɛk 19 Andthen Lamɛk took for him(self) twowomen the name of the one ʕaumldauml h

and the name of the second Sɛllauml h 20 And then ʕaumldauml h birthed Yaumlbauml l he hasbeen (a) father of 20 (everyone) sitting21

[in] tents of 22 (livestock)possession23 21

And the name of his brother [was]Yubauml l he has been (a) father of every(one) grabbing stringed-instrument andwind-instrument 22 And Sɛllauml h -alsoshe- has birthed Tubal-Qayin (a) fatherof every(one) whetting24 copper and

11 On twistedness Twisted behaviour results in twistedness as a punishment The wordון ע can refer to eitherboth the twisted behaviour and the punishment brought about by it12 On Great is my twistedness from lifting This is the Hebrew way of saying somethingis too big to lift Qayin is saying that he cannot cope with the results of his sin 13 Onevery This is the same Hebrew word as for all כל Im tried to consistently translate itall whenever sensible and as every elsewhere In some contexts it will be apparentthat this every has a similar meaning to any 14 On sat Such is the literal meaningof the Hebrew verb which is commonly used to mean dwelt 15 On Nō d But Greek has Ναιδ Samaritan simply has נד The participle is nauml d wagging in verses 12 amp 13Nō d may be an infinitive of the same root meaning (a) wagging 16 On builder of (a)city Or some manuscripts point it נה עיר ב building a city 17 On Ɣırauml d The phoneme

preserved in Arabic letter ghain seems to be indicated in the LXX form Γαιδαδ18 On Mahıʔe l and Mahı ʔe l LXX has Μαιηλ and Samaritan has similarly מחיאל מחיאלMasoretic text has one form and then a second form מחויאל מחייאל Did the ו form resultfrom the similar shape of the following name מתושאל 19 On Matušaumlʔe l But the LXXapparently confuses the name with another Μαθουσαλα 20 On father of Here isintroduced the Biblical idiom in which -aside from genetic relationship- the originator of a behaviour or lifestyle is called the father of those who do similarly Consider the wordsof Maumlšı h in John 844 and Matthew 545 21 On sitting As in verse 16 the meaningdwelling is implied 22 On tents of This translates a proposition found in the BHSand in 2Chronicles 1415 י ל ה א The Masoretic Text has ו לה א tents and The LXX readsin tents nurturing 23 On (livestock)possession The word נה ק מ seems to literally

mean possession but is most commonly used of livestock Perhaps it is fair to suggestthat wealth was once measured more in livestock than in money Consider the words of Genesis 3043 24 On (a) father of every(one) whetting The suggestions of the BHS arehere translated The Masoretic text has whetting every cutter (of)

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2235

2215 February 2011Genesis 45

iron And the sister of Tubal-QayinNoʕɛmauml h 23 And then Lamɛk said forhis women

ʕaumldauml h and Sɛllauml h hear my sound

Women of Lamɛk listen (to) myutterance As I have slain a man for my bruising

and a boy for my welt24 as sevenfold Qayin shall be

avenged and Lamɛk seventy andseven25

25 And then the ʔaumldauml m knew hiswoman still(more) And then shebirthed a son and she called his name

Še t as she has said ʔɛlōhı m has set26for me (an)other seed sub(stituting for)Habɛl as Qayin has killed him 26 Andfor Še t -also him- has been birthed (a)son and then he called his nameʔɛnō š This(one) has (caused)delay27

for calling in the name of הוהי

5This [is] the recounting of thegenerations of ʔaumldauml m In the day of

ʔɛlōhı ms creating ʔaumldauml m in semblance

of ʔɛlōhı m He has made him2

Maleand female He has created them Andthen He goodspoke them and then Hecalled their name ʔaumldauml m in the day of their being created

3 And so ʔaumldauml m lived thirty and ahundred years and then he caused(to)birth a son like his semblance in hissilhouette And then he called his nameŠe t 4 And then the days of ʔaumldauml mafter his causing[the]birth[of] Še t

became eight hundred years And so he

caused(to)birth sons and daughters 5

And so all the days of ʔaumldauml m which hehas lived became nine hundred yearsand thirty years And then he died

6 And so Še t lived five years and ahundred years and then he caused(to)birth ʔɛno š 7 And then Še t lived afterhis causing[the]birth[of] ʔɛno š seven

years and eight hundred years And sohe caused(to)birth sons and daughters8 And so all the days of Še t becametwelve years and nine hundred years

And then he died9 And so ʔɛno š lived ninety years and

then he caused(to)birth Qaynauml n 10 Andthen ʔɛnō š lived after his causing[the]birth[of] Qaynauml n fifteen years and eighthundred years And so he caused(to)birth sons and daughters 11 And so allthe days of ʔɛno š became five years andnine hundred years And then he died

12 And so Qaynauml n lived seventy yearsand then he caused(to)birth Mahlalɛʔe l13 And then Qaynauml n lived after his

causing[the]birth[of] Mahlalɛʔe l forty years and eight hundred years And sohe caused(to)birth sons and daughters14 And so all the days of Qaynauml nbecame ten years and nine hundred

years And then he died15 And so Mahlalɛʔe l lived five years

and sixty years and then he caused(to)birth Yarɛd 16 And then Mahlalɛʔe llived after his causing[the]birth[of]

Yarɛd thirty years and eight hundred years And so he caused(to)birth sons

25 On seventy and seven Lamɛk considered himself more righteous than Qayin becausethe boy he murdered had first bruised him By his knowing goodness and badness Lamɛkpresumptuously awards himself greater vengence than יהוה graciously gave to QayinMaking declarations about how one thinks things should be is not obedience to the wordof הוהי 26 On set The name Še t sounds like the Hebrew word for set and is spelledthe same 27 On This(one) has (caused)delay So reads the LXX that ʔɛnō š hopedwaited to call the name In Hebrew root y-h-l speaks of delay In a world where eachrushed to his own way perhaps this records that ʔɛnō š was different ʔɛnō š delayedhimself to call on the name of הוהי that he might walk His way perhaps But the Masoretic

text has a word of a different root h-l-l חל ו ) אז ה At) that time it has been perforated -theseal was broken so to speak a new activity had begun But was calling on the name of יהוה really so new Consider Genesis 41 The Samaritan אז החל could be read as theMasoretic text or as (At) that time he has (caused)delay

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2335

23 15 February 2011 Genesis 56

and daughters 17 And so all the days of Mahlalɛʔe l became five and ninety

years and eight hundred years Andthen he died

18 And so Yarɛd lived two and sixty years and a hundred years1 and thenhe caused(to)birth Hɛnō k 19 And then

Yarɛd lived after his causing[the]birth[of] Hɛno k eight hundred years And sohe caused(to)birth sons and daughters20 And so all the days of Yarɛd becametwo and sixty years and nine hundred

years And then he died21 And so Hɛno k lived five and sixty

years and then he caused(to)birthMatušalah 22 And then Hɛno k went(toand fro)2 with the ʔɛlōhı m3 after hiscausing[the]birth[of] Matušalah threehundred years And so he caused(to)birth sons and daughters 23 And so allthe days of Hɛno k became five andsixty years and three hundred years 24

And so Hɛno k went(to and fro) with theʔɛlōhı m And [then] he wasnt[found]4

as ʔɛlōhı m has taken him25 And so Matušalah lived seven andeighty years and a hundred years5 andthen he caused(to)birth Lamɛk 26 Andthen Matušalah lived after his causing[the]birth[of] Lamɛk two and eighty

years and seven hundred years And sohe caused(to)birth sons and daughters

27 And so all the days of Matušalahbecame nine and sixty years and ninehundred years And then he died

28 And so Lamɛk lived two and eighty

years and a hundred years6 and thenhe caused(to)birth a son 29 And thenhe called his name No h7 saying This[one] shall make us sigh [relief] fromour works8 and from the travail of ourhands from the ground which יהוה hascursed it 30 And then Lamɛk livedafter his causing[the]birth[of] No h fiveand ninety years and five hundred

years And so he caused(to)birth sons

and daughters 31 And so all the days of Lamɛk became seven and seventy yearsand seven hundred years And then hedied 32 And so No h became a son of five hundred years and then No hcaused(to)birth Še m Ḫauml m and Yap ɛt

6 And then it became as the ʔaumldauml mhas perforated1 for increasing over

the face of the ground and daughtershave been birthed for them 2 And then

the sons of the ʔɛlōhı m saw2 thedaughters of the ʔaumldauml m as good they[were] And then they took for themwomen from all which they haveelected 3 And then יהוה said My spiritshall not reckon in the ʔaumldauml m forunseentime in their erring he [is] flesh

And so his days will become a hundred1 On and a hundred years The Samaritan version (and a medieval manuscript of theMasoretic Text) does not have these words The Samaritan version mentions 785 years inthe next verse (instead of 800) and gives a total of 847 years in verse 20 (instead of 962) 2 On And then Hɛnō k went(to and fro) The Greek text interprets this as but Hɛnō k didwell-please the Almighty and similarly in verse 24 See again Hebrews 115 3 On Andthen Hɛnō k went(to and fro) with the ʔɛlōhı m Some Latin Vulgate manuscripts andGreek manuscripts insert And then Hɛnō k lived here no doubt in imitation of thesurrounding pattern 4 On he wasnt[found] found is found in the Greek text and inHebrews 115 5 On seven and eighty years and a hundred years The Greek text has167 years before fathering Lamɛk and 802 years after to make the same total number of years of Matušalahs life 969 The Samaritan text has 67 and 653 and a total of 7206 On two and eighty years and a hundred years The Samaritan version has 53 yearsbefore fathering Nō h 600 years after and a total of 653 years 7 On Nō h The name isspelled with the first two letters of the root for sigh here but may be derived from a

similar root meaning repose 8 On works So reads the Samaritan Greek Syriac and Vulgate and many medieval manuscripts of the Masoretic Text others read work1 On perforated That is humankind figuratively broke through to do something newhe began to increase 2 On saw In the sense of regarded as in Genesis 14

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2435

2415 February 2011Genesis 6

and twenty years 4 The nɛp ılı m3 havebeen in the land in those days and alsoafter so when the sons of the ʔɛlōhı mcome to the daughters the ʔaumldauml m and

then they birth for them These [were]the forceful (ones) from unseentimethe men of the name

5 And then יהוה saw as vast thebadness of the ʔaumldauml m in the land andall the handiwork of the cogitations of his heart4 [was] only bad all the day 6

And then יהוה sighed as He haseffectuated the ʔaumldauml m in the land andthen He travailed (Himself) to His

heart 7 And then יהוה said I will wipe(away) the ʔaumldauml m which I have createdfrom over the faces of the ground fromʔaumldauml m as-far-as beast as-far-as quiet-moverkind and as-far-as theflapperkind of the skies as I havesighed as I have effectuated them 8

And No h has found favour in the eyesof הוהי

9 These [are] the generations of No hNo h [was] (a) righteous man complete

he has been in his generations Withthe ʔɛlōhı m No h has gone(to and fro) 10

And then No h caused(to)birth threesons Še m Ḫauml m and Yap ɛt 11 And thenthe land (became) ruined (before)thefaces the ʔɛlōhı m and so the land(became) filled [with] wrong 12 Andthen ʔɛlōhı m saw the land and see Ithas (been) ruined as all flesh over theland has caused its way to be ruined

13 And then ʔɛlōhı m said for No h[An] end of all flesh has come (before)my faces as the land is filled [with]wrong from their faces5 and see me[Im] causing them to be ruined from[there] with the land6 14 Effectuate for

3 On The nɛp ılı m The non-canonical books 1Enoch and Jubilees relate the story of thesegiants the nɛp ılı m the offspring of a forbidden union between human women and angels

(the sons of the ʔɛlōhı m see Job 16 21) who are male in form These angelic fathersare the angels which kept not their first estate but left their own habitation and the Almighty sent them to a prison for spirits where they are reserved in everlasting chainsunder darkness unto the judgment of the great day (see Jude 16 amp 2Peter 24) [These Apostolic writings relate and affirm understanding previously recorded in works such as1Enoch and Jubilees] These angels are the spirits in prison which sometime weredisobedient when once the longsuffering of [ʔɛlōhı m] waited in the days of Nō h while theark was a preparing wherein few that is eight souls were saved by water (1Peter319-20) Their gigantic offspring the nɛp ılı m killed and devoured animals and humanswith an insatiable appetite and were greatly feared and remembered and worshiped bymen The Almighty decreed the destruction of their flesh but being the hybrids of immortal and mortal beings their spirits lived on as the unclean spirits the evil spiritsknown as demons Hence it is said that the nations worship demons and not gods theirname of the giants lives on with their spirits After the flood in response to Nō hs prayerthe Almighty ordered the spirits of the giants to be bound in a spiritual prison but Śauml tauml n(also called Maśtemauml h ) pleads with the Almighty to allow a tenth of them to remain in theearth to do his dirty work of afflicting mankind for their sins And so Śaumltauml n became theprince of the demons and their work becomes associated with Śaumltauml n (see Mark 322-23) 4 On heart In the Scriptures heart refers to the hidden inner part of a human wherethe thinking and feeling takes place as opposed to the outer part the body In Englishusage heart is primarily used of the emotions or subconsciousness but in Biblicallanguage all the thinking part of us is implied all the mind in its many functionsBiblically to know something with the heart implies nothing more than to know

something with the head The head-heart dichotomy -popular amongst English speakers-is not a reality in Biblical language 5 On from their faces This literally translates whathas the sense because of them 6 On from [there] with the land The BHS suggeststhe from which is also present in the Samaritan Targum

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2535

25 15 February 2011 Genesis 6

you(s) [a] float7 of trees of cypress8(with) nests you(s) shall effectuate thefloat -(with) lowest [nests] second[level nests] and third [level nests] you

shall effectuate it-9 and then you shallcopher10 from (in)house and fromoutside in the copher 15 And this [is thesize] which you(s) shall effectuate [for]it Three hundred cubits [is] the lengthof the float fifty cubits [is] its breadthand thirty cubits [is] its height and to[a] cubit you shall finish it (up)11 16 [A]meridian [windowhole] you(s) shalleffectuate for the float from above and

the opening of the float in its side youshall set 17 And I see me [Im]causing the inundation -waters-12 tocome over the land for ruining allflesh which in it [is] spirit of lives fromsub(jacent) [to] the skies all which [is]in the land shall exhale [its finalbreath] 18 And then I will cause my

covenant to stand [my covenant] with you And then you(s) shall come to thefloat you(s) and your(s) sons and your(s) woman and the women of your(s)

sons with you(s) 19 And from all thelivingkind13 and from all the flesh14two two15 from every [sort] you(s)shall bring to the float for causing life[survival] with you(s) [a] male and [a]female they shall be 20 From theflapperkind for its kind and from thelarge-quadrupedkind for its kind andfrom all the quiet-moverkind of theground for its kind two two from all

shall come to you(s) for causing life[survival] 21 And you(s) take for you(s) from all food which shall be eatenand so you(s) shall gather to you(s)and then it shall become for you(s) andfor them for food 22 And then No heffectuated like all which ʔɛlōhı m has(laid) him command he has effectuatedso

7 On float This Hebrew noun is used in the Scriptures only of Nō hs ark and the basketin which Mōšɛ h floated 8 On cypress In Hebrew גפר from gupr- a root apparentlylinked to κυπρος cypress 9 On -(with) lowest [nests] second [level nests] and third[level nests] you shall effectuate it- These words are transposed from the end of verse16 as the BHS suggests that they belong here Note that it is here that these pluraladjectives have a plural noun nests to describe 10 On copher This word is coined totranslate the Hebrew noun פר כ ( kop ɛr) and the verb of the same root It can bepronounced by English readers similarly to cover (but with voiceless ph for voiced v)which implies its basic meaning The Hebrew noun kop ɛr appears to be linked to cypress(κυπρος) and to refer to a substance derived from cypress leaves which can be used tomake a red covering like a protective paint or sealant The Hebrew verb means to cover(as) with kop ɛr Both the noun and verb are used figuratively for covering in the sense of atonement for or redemption of a life by blood So this saving ark was covered inside andoutside with kop ɛr a symbol of the saving blood of Messiah 11 On and to [a] cubit youshall finish it (up) These words are transposed here from verse 16 as the BHS suggeststhat they belong here 12 On -waters- The BHS suggests this word was added to theHebrew text to clarify the inundation This would explain the peculiar syntax in theHebrew text here which has ול מים ב מ ה the flood waters rather than ול ב מ מי ה the watersof the flood as in Genesis 7710 and 911 13 On the livingkind Samaritan reads החיהthe livingkind which is in agreement with the Greek Septuagints τῶν κτηνῶν theMasoretic text has the livingהחי 14 On and from all the flesh So read the Samaritanand Septuagint the Masoretic text has from all flesh 15 On two two This repetition

of two implies in pairs The Septuagint and Syriac have two two here and in verse 20as in the Masoretic text of Genesis 79 amp 715 but the Masoretic text has only one two ineach verse Is this due to haplography [Haplography is a common scribal error in whichthe eye skips over a repetition of letters and the hand writes the letters only once]

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2635

2615 February 2011Genesis 7

7 And then ʔɛlōhı m1 said for No hCome -you(s) and all your(s)

house- to the float As you(s) I haveseen righteous before me in this

generation 2 From all the pure large-quadrupedkind you(s) shall take for you(s) seven seven male and female andfrom the large-quadrupedkind which it[is] not pure two two2 male andfemale3 3 also from the pure4

flapperkind of the skies sevenssevens male and female and from theflapperkind which it [is] not pure twotwo male and female5 for (preserving

as) living [their] seed over [the] faces of all the land 4 As for days still[only]seven I [am] (causing)rain over theland forty days and forty nights andthen I shall wipe(away) all the stood-up(substance) which I have effectuatedfrom over the faces of the land 5 Andthen No h effectuated like all which יהוהhas (laid) him command

6 And No h [was] a son of six hundred

years and the inundation has been

waters6 over the land 7 And so cameNo h and his sons and his woman andhis sons women with him to the floatfrom the faces of the waters of the

inundation 8 From the pure large-quadrupedkind and from the large-quadrupedkind which it isnt pure andfrom the flapperkind and from7 allwhich [is] quietly-moving over theground 9 two two they have come toNo h to the float male and female likewhich יהוה8 has (laid) No h command 10

And then it became for the seven daysand the waters of the inundation have

been over the land 11 In the year of the9 six hundred years for the lives of No h in the second [re]newal10 theseventeenth day for the [re]newal inthis day all [the] springs of [the] vastdeep have split(open) and the meshesof the skies have opened 12 And thenthe downpour became over the landforty days and forty nights 13 In the

1 On ʔɛlōhı m The Samaritan and Syriac reads ʔɛlōhı m here Masoretic text has הוהיSeptuagint combines the two as הוהי ʔɛlōhı m I chose ʔɛlōhı m here because throughoutGenesis where יהוה is used in the phrase And יהוה said tofor [name] to אל is used andnot for ל as here With ʔɛlōhı m in the phrase And ʔɛlōhı m said tofor [name] to (seeאלGenesis 917) or for (see Genesis 613)ל is used 2 On two two The Masoretic Textlacks the second two Samaritan Greek Syriac and Vulgate all include it 3 On maleand female male and female So reads the Samaritan and the ancient translations TheMasoretic Text has instead [a] man and his woman twice in this verse in verses 3 9 amp16 it reads as the others male and female 4 On pure This word is present in the

Samaritan and Greek texts but absent from the Masoretic text 5 On and from theflapperkind which it [is] not pure two two male and female Preserved in the Greek Septuagint this fits the pattern given above but seems to have dropped from the textpreserved in all the other texts Genesis 87 amp Leviticus 1115 indicate that Nō h didindeed preserve impure birds on the float and not just the pure ones 6 On -waters-The BHS suggests this word was added to the Hebrew text of Genesis 617 and may nothave originally been here either 7 On from The Masoretic Text omits the singleconsonant translated here as from the Samaritan Greek Syriac and Vulgate includethe word 8 On הוהי Samaritan reads הוהי Masoretic text has ʔɛlōhı m I chose יהוהhere because throughout the rest of the Pentateuch יהוה occurs in the phrase like which_____ has (laid) [name] command (see Exodus 1228 4023 Numbers 822) The phrase is

less commonly found with ʔɛlōhı m and doesnt include the name of the personcommanded (Genesis 716 214) 9 On the This the is present in the Samaritan andSeptuagint but absent from the Masoretic Text 10 On [re]newal This word ש ד ח is usedonly of the [lunar] month its first day and the celebrations associated with its first day

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2735

27 15 February 2011 Genesis 78

bone of this day11 has come No h andŠe m and Ḫauml m and Yap ɛt -the sons of No h- and No hs woman and his sonsthree women with him12 to the float 14

those and all the livingkind for its kindand all the large-quadrupedkind for itskind and all the quiet-moverkindquietly-moving over the ground for itskind and all the flapperkind for itskind every bird every wing13 15 Andso they came to No h to the float twotwo from all the flesh which in it [has]spirit of lives 16 And the [ones] coming -male and female from all flesh- have

come like which ʔɛlōhı m had (laid) himcommand And then יהוה closed-upencompassing him 17 And then becamethe inundation forty days14 over theland and so the waters increased andthen they lifted the float and so it rosefrom over the land 18 And so thewaters became strong and so theyincreased greatly over the land and sothe float went over the faces of the

waters19

And the waters have beenstrong -greatly greatly- over the landand then all the high mountains which

[were] sub(jacent) all the skies werecovered 20 fifteen cubits from abovethe waters have been strong And sothe mountains15 were covered 21 And

so all flesh quietly-moving over the landexhaled [its final breath] in theflapperkind and in the large-quadrupedkind and in the livingkindand in all the swarmerkind swarmingover the land and all the ʔaumldauml m 22 allwhich [had] breath of spirit of lives16 inits inhalers from all which [was] in thedrained[land] has died 23 And so Hewiped(away)17 all the stood-up

(substance) which [was] over the facesof the ground from ʔaumldauml m as-far-aslarge-quadrupedkind as-far-as quiet-moverkind and as-far-as theflapperkind of the skies And so theywere wiped(away) from the land Andthen remained distinctly No h and [theflesh] which [was] with him in the float24 And so the waters became strongover the land fifty and a hundred days

8 And then ʔɛlōhı m remembered

1

Nō h and all the livingkind and allthe large-quadrupedkind which [was]

11 On In the bone of this day This literal translation of the Hebrew text reveals aHebrew idiom the bone of something is its essence its self itself So In the bone of this day conveys the sense In this day itself 12 On with him BHS suggests thisreading which is supported by the Septuagint and the Pseudo-Jonathan Targum andGenesis 816amp18 The Masoretic Text has with them In with him there is theimplication that they are saved through being with righteous Nō h because they are hisfamily A mans family is made up of himself his wife his male offspring and their wivesand his unmarried female offspring 13 On every bird every wing These words arelacking from the Septuagint but present in the Masoretic Syriac and Samaritan textsThe BHS suggests to delete them 14 On forty days The Septuagint has forty days andforty nights as in 712 the Masoretic Samaritan and Syriac texts do not include andforty nights here 15 On the mountains The Septuagint and Syriac have the highmountains here as in the preceding verse which is perhaps correct Masoretic Text andSamaritan has simply the mountains here 16 On breath of spirit of lives TheSeptuagint and Vulgate read simply breath of lives 17 On And so He wiped(away) Soreads the Masoretic Text and Septuagint The King James Version reads And every livingsubstance was destroyed and the BHS suggests that the verb may be mediopassive(Niphal) rather than simple active (Qal) Has the direct object marker ת א not beennoticed Its presence marks all the stood-up(substance) as being an object of atransitive verb rather than the subject of a mediopassive verb 1 On ʔɛlōhı m

remembered Not that Nō h had ceased to be in ʔɛlōhı ms mind Rather this Hebrew verbfor remember implies bringing something to the forefront of ones mind bringing athought into focus ʔɛlōhı ms focus has at this point changed from flooding the world torestoring Nō h and those with him

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2835

2815 February 2011Genesis 8

with him in the float And then ʔɛlōhı mcaused spirit2 to traverse over the land

And then the waters subsided 2 Andthen [the] springs of [the] deep and the

meshes of the skies were confined andso the downpour from skies waswithheld 3 And then the watersreturned from over the land [a] goingand [a] returning And then the waters(became)deficient from [the] end of [the] fifty and a hundred days 4 Andthen the float reposed in the seventh[re]newal in the seventeenth day of the[re]newal over the mountains of

ʔaraumlrauml t3 5 And the waters have been[a] going and [a] becoming deficient as-far-as the tenth [re]newal In the tenthin [day] one for the [re]newal theheads of the mountains have been seen6 And then it became from the end of forty days and then No h opened thewindowhole of the float which he haseffectuated 7 And then he sent(away)the crow4 and then it went out -(a)

going out and (a) returning- as-far-asthe drying of the waters from over theland 8 [And then No h (made)delayseven days]5 And then he sent(away)the dove from with him for seeing

Have the waters (become)lightweightfrom over the faces of the ground 9

And the dove has not found repose forthe concavity of its foot and so it

returned to him to the float as thewaters [were] over the faces of all theland And then he sent his hand andthen he took it and then he caused it tocome to him to the float 10 And then he(made)delay6 still(more) seven otherdays and then he caused addition [for]sending(away) the dove from the float11 And then the dove came to him for[a] time of [an] evening and see A

ripped-off leaf of [an] olive(tree) in itsmouth And then No h knew the watershave (become)lightweight from overthe land 12 And then he (made)delay7

still(more) seven other days and thenhe sent(away) the dove and it has notadded returning to him still(more) 13

And then it became in one and sixhundred years [for the lives of No h]8 inthe first [[re]newal] in [day] one for the[re]newal the waters have drainedfrom over the land And then No hcaused the covering of the float to turn-aside and then he saw and see Thefaces of the ground have drained 14

2 On spirit In this verse wind is implied Ive tried to translate this word ח ו רconsistently as spirit The Latin word spiritus originally meant breath but came to beused to mean the non-physical lifeforce of a living being (animus) All these meanings arewithin the word ח ו ר Indeed it could be argued that wind and breath are non-physicalwhilst made up of moving particles it is the flow of the particles which makes itbreath rather than just being air Is flow physical 3 On the mountains of ʔaraumlrauml tNote that the name ʔaraumlrauml t -Urartu in Assyrian- was the name of a large geographicregion in which there was a kingdom in the early 1st millenium BCE Somewhere in themountain ranges of this large geographic region the float came to rest A mountain aboutthe border of Armenia now bears the name Ararat from this account 4 On the crow After the crow the Septuagint has to know if the water has ceased perhaps from verse8 5 On [And then Nō h (made)delay seven days] This sentence is added at thesuggestion of the BHS Verse 10s other seven days seems to suggest that Nō h haddelayed a first seven days here 6 On And then he (made)delay The BHS says it isprobably to be read this way The Masoretic text has חל י And then he perforated [to doוsomething new] that is he began 7 On And then he (made)delay The Piel verb hasbeen translated as the BHS suggests it should probably be both here and in verse 10 but

what is found here in the Masoretic text is the Niphal חל י י And then he was delayed 8ו On [for the lives of Nō h] The Septuagint has these words here as also found inGenesis 711 Their meaning is implied whether or not they were copied to this locationor they dropped from it

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2935

29 15 February 2011 Genesis 89

And in the second [re]newal in theseven and twentieth day for the [re]newal the land has dried

15 And then ʔɛlōhı m worded(up) to

No h saying 16 Go out from the float you(s) and your(s) woman and your(s) sons and your(s) sons women with

you(s) 17 And9 all the livingkind which[is] with you from all flesh in theflapperkind and in the large-quadrupedkind and in all the quiet-moverkind quietly-moving over theland bring out with you And then theywill swarm in the land and then they

shall (re)produce and then they shallincrease over the land 18 And thenNo h came out and his sons and hiswoman and his sons women with him19 And10 all the livingkind all the large-quadrupedkind and all the flapperkindand all the quiet-moverkind quietly-moving over the land11 for theirfamilies they have come out from thefloat

20 And then No h built [a] ritual(firestand) for יהוה and then he took from all the pure large-quadrupedkindand from all the pure flapperkind andthen he caused to ascend ascenders inthe ritual(firestand) 21 And then יהוהsmelled the smell of the contentmentand then יהוה said to his heart I will

not still(more) cause addition formaking the ground lightweight12

because of the ʔaumldauml m as thehandiwork of the heart of the ʔaumldauml m

[is] bad from his youth and I will notstill(more) cause addition for smitingall living like which I have effectuated

22 Still all the days of the land seedand harvest and coldness and hotnessand warming-season and cooling-season13 and day and night shall notsabbatize

9 And then ʔɛlōhı m goodspoke No hand his sons and then He said for

them (Re)produce and increase andfill the land1 2 And the fear of you(pl)and the breaking-dread of you(pl) isover all the livingkind of the land 2[andover all the large-quadrupedkind] andover all the flapperkind of the skies[and]3 in all which the ground quietly-moves and in all the fishes of the seain your(pl) hand they have been given3 All quiet-moverkind which it [is] livingshall be for you(pl) for food likegreenness of vegetation I have givenfor you(pl) all 4 Distinctly flesh in itsbreather [its blood]4 you(pl) shall noteat 5 And distinctly your(pl) blood for

your(pl) breathers I seek from [the]hand of all [the] livingkind I seek it andfrom the hand of the ʔaumldauml m from the

9 On And Samaritan Septuagint and Syriac include Masoretic Text omits 10 OnAnd Samaritan Septuagint Syriac and Vulgate include most manuscripts of theMasoretic Text omit 11 On all the large-quadrupedkind and all the flapperkind and allthe quiet-moverkind quietly-moving over the land So reads the Septuagint but theMasoretic Text reads all the quiet-moverkind and all the flapperkind all [those] quietly-moving over the land and the Samaritan reads all the flapperkind and all the quiet-moverkind quietly-moving over the land 12 On for making the ground lightweightHebrew idiom to curse belittle make to be of little value 13 On warming-season andcooling-season Traditionally translated summer and winter these two seasonsapparently make up the whole year But the focus of warming-season is the fruit of summer and cooling-season seems to include autumn and winter 1 On (Re)produceand increase and fill the land These are again the words of Genesis 128 signifying anew beginning albeit man is already bad from his youth now (Genesis 821) 2 On [andover all the large-quadrupedkind] Absent from the Hebrew texts suggested by the

manuscripts of the Septuagint 3 On [and] Present in some manuscripts of theMasoretic Text and Samaritan Pentateuch 4 On [its blood] The BHS suggests this is agloss -an addition to the text- to explain the meaning of in its breather The Hebrewsyntax of the verse would be more usual without it

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3035

3015 February 2011Genesis 9

hand of the man and5 his brother I seek the breather of the ʔaumldauml m

6 [One] spilling the blood of theʔaumldauml m

~ in the ʔaumldauml m6 his blood shall bespilt

as in [the] silhouette of ʔɛlōhı m~ He has effectuated the ʔaumldauml m7 And you(pl) (Re)produce and

increase~[And]7 swarm in the land and

dominate8 in it8 And then ʔɛlōhı m said to No h and to

his sons with him saying 9 And I see

me [Im] causing my covenant tostand [my covenant] with you(pl) andwith your(pl) seed after you(pl) 10

And with all the breatherkind of thelivingkind which [is] with you(pl) inthe flapperkind and9 in the large-quadrupedkind and in all thelivingkind of the land with you(pl)from all the out-goers of the float [forall the livingkind of the land]10 11 And

so I cause my covenant to stand with you(pl) and all flesh shall not be cutoff still(more) from the waters of theinundation and there shall not be still(more) [an] inundation for ruining theland 12 And then ʔɛlōhı m said This[is] the sign of the covenant which I[am] giving between me and you(pl)

and all breatherkind of livingkindwhich [is] with you(pl) for generationsof unseentime 13 My bow I have givenin the cloud and so it shall be for [a]

sign of [a] covenant between me andthe land 14 And then it shall be in myclouding a cloud over the land andthen shall be seen the bow in the cloud15 And then I will remember mycovenant which [is] between me and

you(pl) and all breatherkind of livingkind in all flesh and the watersshall not still(more) become for [an]inundation for ruining all flesh 16 And

so the bow shall be in the cloud and Iwill see it for remembering [a]covenant of unseentime betweenʔɛlōhı m and all breatherkind of livingkind in all flesh which [is] overthe land 17 And then ʔɛlōhı m said toNo h This [is] the sign of the covenantwhich I have caused to stand betweenme and all flesh which [is] over theland

18 And so the sons of No h became thegoers-out from the float Še m andḪauml m and Yap ɛt And Ḫauml m [was] thefather of Kanaʕan 19 Three [are] thesethe sons of No h and from these hasshcattered11 all the land

20 And then No h perforated [tobecome] a man of the ground and then

5 On and Some Masoretic manuscripts the Cairo Genizah the Samaritan Syriac and Vulgate include this word Without it the man of his brother could be understood6 On in the ʔaumldauml m That is by the ʔaumldauml m In both Biblical Hebrew and Greek in not

only used as a locative preposition but is also used to signify the agent bythrough whomsomething is done 7 On [And] The ancient translations the Samaritan version and afew manuscripts of the Masoretic Text include this and 8 On [dominate] The knowntexts have increase ו רב ו as already found earlier in this verse but the BHS suggests itbe emended to ו רד ו dominate on the basis of Genesis 128 Origens recension of theSeptuagint (that found in his Hexapla) supports this emendation reading κατακυριεύσατεαὐτῆς as in Genesis 128 As can be seen a scribal error involving a single letter couldchange ו רד ו dominate into ו רב ו increase 9 On and The Cairo Genizah SamaritanSeptuagint Syriac and some Targums support this and The Masoretic text omits it10 On [for all the livingkind of the land] These words are absent from the Septuagintand the BHS suggests that they are perhaps to be deleted 11 On shcattered The root

נפץ at some times means to scatter and at other times means to shatter Were theseperhaps originally two distinct roots I have coined a word shcattered to translate this verb leaving it to the reader to recognise the verb and determine from each contextwhich sense is meant

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3135

31 15 February 2011 Genesis 9-19

he planted [a] vineyard 21 And then hedrank from the wine and then he wasintoxicated And then he revealedhimself in the midst of his tent 22 And

then Ḫauml m -the father of Kanaʕan- sawthe nakedness of his father And thenhe (made) [it] manifest12 for his twobrothers in the outside 23 And thenŠe m and Yap ɛt took the cloth and thenthey set [it] over the shoulder(girdle) of the two of them and then they wentbackward and then they covered(up)the nakedness of their father and theirfaces [were] backward and the

nakedness of their father they have notseen 24 And then No h awoke from hiswine and then he knew what his smallson13 has effectuated for him 25 Andthen he said

Accursed [is] Kanaʕan~ Servant of servants14 shall he be for

his brothers26 And then he saidGoodspoken [is] יהוה ʔɛlōhı m of Še m

~ and let Kanaʕan be [a] servant forhim27 Let ʔɛlōhı m cause spreading(open)

15 for Yap ɛt~ and let him settle in the tents of

Še mand let Kanaʕan be

~ servant for him28 And then No h lived after the

inundation three hundred years andfifty years 29 And then all the days of

No h became nine hundred years andfifty years and then he died

102 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

112 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

122 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

132 3 4 5 6 7 8 9 10 11 12 13 14 15 16 1718

142 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24

152 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21

162 3 4 5 6 7 8 9 10 11 12 13 14 15 16

172 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27

182 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33

192 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38

12 On (made)manifest Such is the root meaning of this verb It usually refers tomanifesting something by narrating it Whether by word or deed Ḫauml m manifested hisfathers nakedness -that which is to be covered not exposed- and thus he greatly shamedhis father 13 On his small son Nō hs younger son The order of Nō hs sons is alwaysfound in Scripture as Še m and Ḫauml m and Yap ɛt and this may imply birth order TheBook of Jubilees gives this order and specifically states birth years for each This ordermakes Ḫauml m the middle son younger only than Še m Could it be that the small sonreferred to here is in fact Nō hs grandson Kanaʕan who perhaps on being informed of Nō hs nakedness effectuated some unmentioned evil even worse than Ḫauml m did It isKanaʕan that becomes the subject of the curses that follow In the Book of Jubilees710-14 it applies the phrase younger son to the youngest son of Ḫauml m [Nō h] knew allthat his younger son had done unto him and he cursed his son and said Cursed beCanaan And Ham knew that his father had cursed his younger son and he wasdispleased that he had cursed his son and he parted from his father he and his sons with

him Cush and Mizraim and Put and Canaan but neither does it explain what this younger son Kanaʕan actually did 14 On Servant of servants This means a mostservant-like servant Likewise King of kings means a most kingly king 15 On Letcause spreading(open) This verb sounds almost the same as the name Yap ɛt

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3235

3215 February 2011Genesis 20-50

202 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18

212 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

222 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24

232 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

242 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55 56 57 58 59 60

61 62 63 64 65 66 67

252 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

262 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35

272 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46

282 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

292 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35

302 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43

312 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55

322 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

332 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

34

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31

352 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

362 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43

372 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36

382 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

30

392 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

402 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

412 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55 56 57

422 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38

432 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 3031 32 33 34

442 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

452 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28

462 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

472 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31

482 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

492 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33

50

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3335

33 15 February 2011 Deuteronomy 1-22

12 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29 30 31 32

33 34 35 36 37 38 39 40 41 42 43 44 45 46

22 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29 30 31 3233 34 35 36 37

32 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29

42 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29 30 31 32

33 34 35 36 37 38 39 40 41 42 43 44 45 46 47

48 49

5

2 3 4 5 6 I [am] your(s)יהוה ʔɛlōhı m

which I have caused you(s) toexit from the land of Egypt from ahouse of servants 7 There shall not befor you(s) other ʔɛlōhı m against myface 8 You(s) shall not make for you(s)an idol statue1 Every appearancewhich [is] in skies from above or which[is] in the land from sub(jacent) orwhich [is] in the seas from sub(jacent)to the land 9 10 11 12 13 14 15 16 17 18 19

20 21 22 23 24 25 26 27 28 29 30 31 32 33

6

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25

72 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26

82 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20

92 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29

10

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

112 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

122 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

132 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18

142 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

152 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

162 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

172 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

182 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

192 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21

202 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

212 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

222 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

30

1 On idol statue This Hebrew word is only used Biblically for statues involved inworship

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3435

3415 February 2011Deuteronomy 2324

232 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25

24Because a man takes a womanand then1 he marries her and

then it happens if she doesnt findfavour in his eyes because he has foundin her a nakedness of a thing and thenhe writes2 for her an account of cuttingoff and then he gives in her hand and

then he sends her from his house 2 andthen she exits from his house and thenshe goes and then she becomes foranother man 3 and then the latter man

hates her and then3 he writes for heran account of cutting off and then hegives in her hand and then he sendsher from his house or because thelatter man dies which he took her to

1 On Because a man takes a woman and then Here יהוה first tackles this manmadecustom which he hated (Mal 216) rather than endure in the oneness that יהוה haddesigned a man and his wife to endure in (Gen 224) the people had a custom of sendingtheir wives away because they had ceased to look on them with favour They sent themwith a written account which in their eyes severed the oneness of the marriage In three verses יהוה outlines 1) their divorce custom 2) what it caused the woman to do and 3)what the woman was likely to suffer In the fourth verse he applies a penalty to the onewho has initiated this chain of events the man who divorced her in the first place isrestricted from taking her again The wife which he chose not to treasure has become

forbidden to him he thus cannot chose to do love or hatred to her anymore for his choicehas been made and has produced defilement and abominable consequence Evidently יהוהwanted His people to see the bad consequences of this custom of theirs and perhapssome of them would hesitate from divorcing their wives Why did He not absolutely forbiddivorce Messiah answers that it was because of their stubbornness (Mt 198) forbiddingthe custom would not stop them doing it Messiahs teaching deals more completely withdivorce in as much as it reveals the will of הוהי will for marriage that what He has boundshould be honoured until death (Mk 102-12 1Cor 739) יהוה also supplies His Spirit tothose who receive Messiahs teaching so that now His people may not be natural hard-hearted carnal and rebellious in their customs but instead agreeable to יהוה andempowered to do all His will 2 On and then he writes This is just another link in thechain of events marked just like the other links with the consecutive preterite It is not as

the KJV or as the Pharisees took it(Mt 197) that the man is commanded to do any of thisIndeed this passage does not even approve of what he does but instead penalises him forthis action(v4) This passage does not approve of divorce on the basis of a nakedness of athing or on the basis that he hates her (v3)Therefore any discussion of sufficientgrounds for divorce is made void even as יהוה has given no approval of this custom onany grounds 3 On the latter man hates her and then The first verse narrates thewomans husbands actions because he finds in her a nakedness of a thing and this versenarrates the latter mans actions on the basis that he hates her The Pharisaic schools of Hillel and Shammai took a nakedness of a thing as though יהוה had indicated in thisphrase what was sufficient grounds for divorce and then they argued about what anakedness of a thing could mean whether it be as mild as spoiling the food (Hillel) or as

severe as sexual sin (Shammai) But this latter man divorces because he hates herWould either party argue that יהוה had indicated that hatred is sufficient grounds fordivorce Rather it is all merely a narrative without any sanctioning of divorce or anyrestriction until verse 4

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3535

35 15 February 2011 Deuteronomy 24-34

him for a woman 4 he shall not be able4

-her husband the first which he senther- to return to take her to become forhim for a woman after which she has

caused herself to become defiled for it[is] an abomination5 against the face of יהוה and you shall not cause the land tosin which yourיהוה ʔɛlōhı m gives to you[for] property 5 6 7 8 9 10 11 12 13 14 15 16

17 18 19 20 21 22

252 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19

262 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19

272 3 4 5 6 7 8 9 10 11 12 13 14 15 16 1718 19 20 21 22 23 24 25 26

282 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55 56 57 58 59 60

61 62 63 64 65 66 67 68

292 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

302 3 4 5 6 7 8 9 10 11 12 13 14 15 16 1718 19 20

312 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

30

322 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52

332 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

342 3 4 5 6 7 8 9 10 11 12

4 On he shall not be able See verse 1s notes regarding this restriction placed on thehusband] [On her husband In this whole narrative יהוה calls nobody but the firsthusband her husband] [On she has caused herself to become defiled This passive

reflexive verb states that she has caused herself to be defiled She has caused herself tobe defiled by the actions she took in verse 2 which were provoked by her husbandsactions in verse 1 This clearly shows that the second relationship was a defiling sexualrelationship -a form of sexual immorality and not a pure marriage in s eyes- for herיהוהhusband still lived (Rom 73) The divorced woman who understands this thus hasopportunity to not be defiled by entering a second relationship 5 On it [is] anabomination יהוה shows His disapproval of this entire situation so that His people mightlikewise sense the abomination of the defiling sexual relationship between a mans womanand another man It is not the taking back of the defiled wife that is abomination butrather to do so would be to receive what has been defiled by a defilement which should beseen as a defilement the relationship with a man other than her husband Likewise יהוה

has considered His people defiled which have broken faith with Him and whored afteridols (Jer 3 1) And yet as defiled as they have become from their other lovers He calls

Page 6: Scriptures Of The Faith Once Delivered

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 635

615 February 2011

Verse numbering divisions and order of books

The system for dividing ordering and naming the books of the Hebrew OldTestament text differs from that commonly used in English Bibles The Englishtradition is used to make it easy to refer to

Likewise early Greek manuscripts preserve various different orderings of theNew Testament books than that which is found in most modern translations The

Apostles general epistles are typically found before Pauls epistles to peoples andPauls epistles to individuals are placed last just before the Revelation As the numbering of chapters and verses is a relatively modern and pragmatic

thing this translator has used the convention common in English Bibles for easyreference not implying that passages or verses are necessarily correctly dividedthereby

Important note

test everything hold fast what is good (1Thess 521)Man makes no perfect translation To test and prove -and even to properlyunderstand- many of the claims of this translation it is expected that readers willneed to refer to the BHS and GNT to dictionaries and concordances even as thetranslator has done

The translator encourages all readers to become life-long learners of the Ancient Scriptures even as he is

A work in progress

English will change and new manuscript evidence may appear I expect to beconstantly revising and correcting this translation as required as long as I live If

you have evidence to suggest that I have mistranslated anything please show it tome garthgrenachehotmailcom

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 735

7 15 February 2011

intro

Introduction

Published in 2010 this version of the Bible in the English language wastranslated from manuscripts of the Hebrew Scriptures and the Greek NewTestament

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 835

815 February 2011

Table of Contents

GenesisDeuteronomy

9 33

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 935

9 15 February 2011 Genesis 1

1In (what is)first1 ʔɛlōhı m2 hascreated the skies3 and the land 2

and the land has been4 a disarray andan empty(thing) and darkness [was]over [the] faces of [the] deep and the

Spirit5 of ʔɛlōhı m [was] hovering overthe faces of the waters6 3 and then7

ʔɛlōhı m said Let8 light9 become andthen light became 4 And then ʔɛlōhı m

1 On (what is)first The definite article (the) is not used with this Hebrew word here orusually (eg Lev 212 Deut 3321 Is 4610) This word refers to what is first and needsno definite article 2 On ʔɛlōhı m This plural form is used as the plural of a commonnoun which refers to a mighty one whether human or (supposedly) divine The pluralform is also used as a majestic plural to refer to a singular supreme being reckoned to bequalitatively great (though quantitatively just one being) by those who worship thatsupreme being ʔɛlōhı m is thus used as a title for יהוה by His worshipers but ʔɛlōhı m wasalso used by those who worshiped false gods as a title for individual deities theyworshiped For example Daumlg ō n is called ʔɛlōhı m in Judges 1623 and Baʕal is calledʔɛlōhı m in 1Ki 1825 This usage demonstrates that it is not on account of a (post-apostolic) trinity concept that a majestic plural is used as a title for the Creator See1Corinthians 86 3 On the skies The secondary meanings for English heaven arebeyond the semantic realm of the Hebrew word for skies שמים This Hebrew word has thesimple meaning of sky in the broadest sense the skies and the land encompass theUniverse The same word skies is to refer to the realm of the celestial beings or of thestars or of the clouds or of the birds even hanging from a tree is said to be between theskies and the land (2Sam 189) שמים always occurs in a form identical to the Hebrew

dual form but is not dual in meaning Hence in Greek translation it becomes eithersingular ουρανος or plural ουρανοι This translation uses skies for שמים to refer non-specifically to all the space above the land or any region thereof 4 On the land hasbeenThe Hebrew text does not imply became as some translations render itThroughout this narrative and the many other narrative sequences of the HebrewScriptures sequential events are specially marked with the consecutive preterite form of the verb For example the first word of the next verse is ויאמר a consecutive preteritewhich marks that and he said is a sequential event in the narrative The lands beingchaotic is not so marked Therefore it is not the goal of this text to teach that the landbecame disordered after it was created Rather this verse implies that the world isfundamentally a chaotic mess without ʔɛlōhı ms commandments to bring order to it This verse does not describe events but rather sets the scene for the events that follow Watchwhat order is brought out of disorder as world arranges itself in response to the Masterscommandments 5 On and the Spirit If this work were authored in English it wouldprobably read but here Hebrew does not often use a but word when adding sentencestogether Throughout this translation the reader may judge from the context of an andwhether or not a statement contrasts with the previous one 6 On faces of the watersThe Hebrew word for waterwaters like that for skyskies is locked in dual form Toexpect it to change form to represent singular dual or plural meanings is not reasonableSimilarly faces is locked in plural form 7 On and then The sequential force of theconsecutive preterite will often be rendered and then throughout this tranlsation Theconsecutive preterite marks a temporally andor logically sequential event 8 On letThe Hebrew jussive marks that this is a commandment that light should become It is the

imperative force of commandments that English renders with let 9 On light Bringinglight out of darkness is ʔɛlōhı ms first step in bringing form and order to the emptyuniverse Darkness is a non-entity the absence of the light which ʔɛlōhı m gives When Hecauses that light to be withdrawn He creates darkness (Is 457) physically or spiritually

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1035

1015 February 2011Genesis 1

saw the light as good10 and thenʔɛlōhı m caused separation between11

the light and the darkness 5 And then12

ʔɛlōhı m called the light day13 and thedarkness He has called night14 Andthen evening became and then morningbecame one day15[of creating haspassed and a new day has begun]

6 And then ʔɛlōhı m said Let acompression16 become in the midst of the waters and let it become causingseparation between waters for thewaters and so it became17 7 And thenʔɛlōhı m effectuated18 the compressionand then He19 caused separationbetween the waters which [were] from

sub(jacent) to the compression andbetween the waters which [were] fromover the compression And thenʔɛlōhı m saw [it] as good20 8 And then

ʔɛlōhı m called the compression skies And then evening became and thenmorning became a second day[of creating has passed and a new day hasbegun]

9 And then ʔɛlōhı m said Let thewaters from sub(jacent) the skies begathered together to one gathering21

and the dry[land] be seen and so itbecame And then the waters from sub

(jacent) the skies were gathered totheir gathering and so the dry[land]was seen22 10 And then ʔɛlōhı m called

10 On ʔɛlōhı m said[became]ʔɛlōhı m saw as good This important pattern isemphasized by its repetition in this first passage of the Scripture The pattern has asimple meaning יהוה regards the fulfilment of His command to be good Fulfilling Hisword is His goal for His creation It is no different when it comes to His creatures whichhave volition (will) particularly humans if we will be and do what He has commanded forhumans in the Scriptures He will regard this as good The Master Yešuʕ is the Word of יהוה and He fulfills it (Mt 417) and causes His faithful followers to do likewise (Mt 519Ro 214 1Jo 26 Ga 220 Col 127) 11 On between To convey the sense of being

between two things Hebrew uses בין before each of the things English does not usebetween in this way 12 On and then The consecutive preterites here mark chronological events ʔɛlōhı m said and then it became and then He saw it as good andthen He separated it and then he called it day and then evening happened and thenmorning happened 13 On called the light day Note that it is the light that יהוה calledday Scripturally day is daytime period not a 24-hour period Nevertheless the setapart times of הוהי are kept from the dark period before the light period (Lev 2332) anight and then a day is celebrated 14 On He has called night The naming of thedarkness is not a consecutive preterite This infers that the darkness (which alreadyexisted see v2) was already was called night before the light was called day or at leastthat the naming of the darkness is not marked as consecutive to the naming of the light15 On one day It is not as the KJV reads that this evening and this morning were one

day Evening ערב is the last period of the day and is thus a light period evening concludesa day with sunset then night begins Morning בקר is the first period of a new daycommencing with sunrise Therefore one day a second day a third day should beconsidered a count of the daytimes in which יהוה created Since the creation of lightdayיהוה created during daytime Which day begins in this verse The morning here is of thesecond day 16 On compression The Hebrew noun is related to a verb which means tobeathammerstampflatten out a flattened out thing 17 On And so it became TheBHS suggests that this sentence belongs here as in the Greek text rather than at the endof verse 7 Throughout this chapter this sentence is positioned after each creativecommandment of ʔɛlōhı m 18 On effectuated The Hebrew word means to do or makesomething hence this translation 19 On He Or it ie the compression 20 On And

then ʔɛlōhı m saw [it] as good The BHS suggests that this sentence belongs here whichfits the pattern found throughout the chapter 21 On one gathering So reads the Greek text Masoretic text one place 22 On And then the waters These words arepreserved in the Greek text but not in the Masoretic text

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1135

11 15 February 2011 Genesis 1

the dry[land] land and the gatheringof the waters He has called seas andthen ʔɛlōhı m regarded [it] because [itwas] good 11 And then ʔɛlōhı m said

Let the land cause sprouting of shootkind23 [and] vegetation causingsowing of seed [and] the fruit treekindeffectuating fruit24 which [has] its seedin it over the land and so it became 12

And then the land brought outshootkind [and] vegetation causingsowing of seed for its25 kind and thetreekind effectuating fruit which [has]its seed in it for its kind and then

ʔɛlōhı m saw [it] as good 13 And thenevening became and then morningbecame a third day[of creating haspassed and a new day has begun]

14 And then ʔɛlōhı m said Let26 lightsin the compression of the skies becometo cause separation between the dayand the night and they shall be forsigns and for appointments and fordays and years 15 and they shall be for

lights in the compression of the skies tocause light over the land and so it

became 16 And then ʔɛlōhı meffectuated the two of the great lights27

-the great light for the dominion of theday and the small light for the

dominion of the night- and the stars 17 And then ʔɛlōhı m gave them in thecompression of the skies for causinglight over the land 18 and for ruling inthe day and in the night and forcausing separation between the lightand the darkness and then ʔɛlōhı msaw [it] as good 19 And then eveningbecame and then morning became afourth day[of creating has passed and a

new day has begun]20 And then ʔɛlōhı m said Let thewaters swarm a swarmerkind of breatherkind28 of livingkind andflapperkind29 shall flap over the landover the faces of the compression of the skies and so it became30 21 Andthen ʔɛlōhı m created the big reptiles31and all the breatherkind of thelivingkind quietly-moving which the

waters swarmed for their kind and allflapperkind of wing for its kind and 23 On -kind Many Hebrew nouns can be used as singular or as collective nouns (likethe English word fish) When used collectively this translation prefers using a -kind suffixrather than translating them as grammatical plurals 24 On fruit for its kind hasbeen omitted from this as BHS suggests it was added from the following verse 25 On its Hebrew has a masculine and feminine noun system hence KJVs his Englishuses its for impersonal things 26 On letbecome these two English words translateone Hebrew jussive verb a commandment that the lights should become 27 On lightsThe sun produces light and the moon reflects light but as light comes to the earth fromboth they are both called lights 28 On breatherkind The Hebrew word here נפש is very versatile but at its root it is about breath Breathing maintains life and consciousnessin our bodies and hence the word is more traditionally translated soul or psyche I haveretained a more etymological approach using breather to diverge from the many falsebeliefs about soul For example in Biblical usage rarely uses this word to refer to a partof a person usually the whole living person is meant the one who breathes the breatherBreatherkind is used here as the word is here used as a collective noun 29 Onflapperkind the Hebrew word for bird עוף probably once ʕawp- may beonomatopoetic (its sound imitating the flap of wings) It thus refers to flapping creaturessuch as bats (Lev 1119) which are not usually classified as birds 30 On And so itbecame These words are preserved here by the Greek text but not by the MasoreticText 31 On big reptiles Often translated dragons elsewhere in the Bible a tannı n isnot a mythical beast but the very thing that ʔahrō ns staff became in Exodus 710 and

Psalm 9113 indicates that tannicircnicircm are snakelike But in this verse big tannınım arespecified To avoid the mythical nuance of dragon in this age when big reptiles are wellproven to have existed I have translated this word reptile which -unlike snake- alsoallows the possibility for a tannı n to have feet (Ezekiel 322)

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1235

1215 February 2011Genesis 1

then ʔɛlōhı m saw [it] as good 22 Andthen ʔɛlōhı m goodspoke them32saying (Re)produce and increase andfill the waters in the seas And the

flapperkind let it increase in the land23 And then evening became and thenmorning became a fifth day[of creatinghas passed and a new day has begun]

24 And then ʔɛlōhı m said Let theland bring out breatherkind of livingkind for its kind large-quadrupedkind and quiet-moverkindand the paired-livingkind of the land33

for its kind and so it became 25 And

then ʔɛlōhı m effectuated the livingkindof the land for its kind and large-quadrupedkind for its kind and all thequiet-moverkind of the ground for itskind and then ʔɛlōhı m saw [it] as good26 And then ʔɛlōhı m said Lets34

effectuate ʔaumldauml m35 in our silhouette36

and like our semblance and let themdominate in the fishkind of the sea andin the flapperkind of the skies and inthe large-quadrupedkind and in all the

livingkind of 37 the land and in all thequiet-moverkind quietly-moving overthe land

27

And then ʔɛlōhı m created the ʔaumldauml m~~ in His silhouette38~ in [the] silhouette of ʔɛlōhı m~~ He created him39male and female~ He created them

28 And then ʔɛlōhı m goodspoke themand then ʔɛlōhı m said to them (Re)produce and increase and fill the landand tread it down And dominate in thefishkind of the sea and in theflapperkind of the skies and in thelarge-quadrupedkind40 and in all the

32 On goodspoke them Two categories of Hebrew and Greek words have traditionallybeen mistranslated with an English word which literally meant to mark with blood of (pagan) sacrifice One category has here been translated with forms of goodspeak as

those Hebrew and Greek words mean to speak good of or for someone The othercategory has been translated bliss- in this work because the Hebrew and Greek wordsmeans to be happy because יהוה has favoured them in some way 33 On and the paired-livingkind of the land This phrase translates וחיתו־ארץ which contains one of the severalBiblical occurrences of the unusual construct form חיתו which Ive translated paired-livingkind as it may have etymologically been derived from a archaic nominative dualconstruct form hayyata gt hayyətō gt hayətō If this is the origin of this peculiar form itmust have superseded the accusative and genitive forms (which ended in -ay instead of -a) to be here used in the accusative case and elsewhere in the genitive case (Ps 7911)34 On lets ʔɛlōhı m is not alone in watching what He is bringing about The sons of ʔɛlōhı m (heavenly beings see Job 387) are witnesses with Him who like mankind are inHis silhouette and like Him in semblance 35 On ʔaumldauml m This Hebrew word is the nameof the first man and also can refer to humankind or a human I have left it untranslatedthe reader can determine its various meanings by its various contexts 36 Onsilhouette This Hebrew word is related to others shadow The implication is thatʔaumldauml m has an appearance which is like that of ʔɛlōhı m The word is more often used of the statues of false ʔɛlōhı m Should man who is a silhouette of the true ʔɛlōhı m bowhimself down to manmade silhouettes of false ʔɛlōhı m 37 On the livingkind of This isabsent from the Masoretic Text but present in the Syriac Old Testament and in verses 24and 25 38 On in His silhouette The Greek Septuagint lacks these words which do notseem necessary considering what follows 39 On in the silhouette of ʔɛlōhı m He createdhim The first man was created in the silhouette of ʔɛlōhı m The first woman was createdin the silhouette of the first man Thus all humankind is in the silhouette of ʔɛlōhı m both

male and female Yet there is an order in creation and a purpose reflected by that orderas brought out by verses such as 1Corinthians 117-10 and 1Timothy 213 40 On and inthe quadrupedkind These words are evidenced in the Greek and Syriac versions as in verse 26 but have apparently dropped from the Masoretic Text

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1335

13 15 February 2011 Genesis 12

livingkind quietly-moving over theland 29 And then ʔɛlōhı m said See41

I have given for you(pl) all vegetationsowing seed which [is] over [the] faces

of all the land and all the treekindwhich [has] in it [the] fruit of treekindsowing seed for you(pl) it shall be forfood 30 and for all the livingkind of theland and for all the flapperkind of theskies and for all quietly-moving overthe land which [has] in it breather of livingkind I have given42 all greennessof vegetation for food43 And so itbecame 31 And then ʔɛlōhı m saw all

which He has effectuated and seeGreatly good And then eveningbecame and then morning became asixth day44[of creating has passed and

a new day has begun]

2 And so they were finished (up)1 -theskies and the land- and all their

formation2 2 And so ʔɛlōhı m finished(up) in the sixth3 day His work whichHe has effectuated And so Hesabbatized4 in the seventh day from allHis work which He has effectuated 3

And so ʔɛlōhı m goodspoke the seventh

41 On See The word is used to grasp attention and focus it on something or an actionin this case ʔɛlōhı ms providence of food 42 On I have given BHS suggests this verbbe repeated here even without its repetition it is the implied verb 43 On all greennessof vegetation for food Note that this rendering aligns with the Hebrew text in that itdoes not create a false dichotomy tree fruit is not just for humans and green vegetationis not just for animals In fact Genesis 93 indicates that greenness of vegetation is whatwas given to humans to eat So then greenness of vegetation means plantlife -the source

of all vegetables fruits grains- and this statement is by no means specifying asubcategory of food specifically for animals Rather this final statement encapsulates allthat precedes it in these two verses that green plantlife was given for food Modernscience confirms that it is actually the greenness in vegetation (the chlorophyll pigments)that enables plants to store energy from the sun as food energy (photosynthesis) whichcan then be utilised by animals and humans which consume the plants For this reasonplants are called autotrophic producers whereas animals and humans are calledheterotrophic consumers 44 On sixth day This account is not complete until after theseventh day is narrated The first verses of chapter 2 belong at the end of the account of chapter 1 and reveal the reason behind the emphasis given to the six days of creation inthis account (see also Exodus 2011) 1 On And so they were finished (up) These lastthree verses of the first creation narrative summarise the preceeding narrative andindicate the purpose of the six-day form of the narrative to show how the seventh daycame to be set-apart special from all other days The consecutive preterites in these verses are used to mark logical consequence not a temporal sequence as in thepreceding verses Note that ʔɛlōhı m had already finished is work before the end of thesixth day in the previous verse This is why the translation of the consecutive preterites ishere And so instead of And then 2 On formation This Hebrew word often refers toan army but not always in the military sense (as this verse evidences) 3 On sixth TheSamaritan Greek and Syriac texts agree on sixth whereas the Masoretic Text hasseventh ʔɛlōhı m is the perfect example we are to imitate surely He finished up Hiswork on the sixth day and was not still finishing it on the seventh Alternatively if seventh is original finished here should not be taken to imply that He finished by

doing the last works but rather that He chose not to work on the seventh day therebyending the work of creation 4 On And so He sabbatized This is the first occurrence of the root for Šabbauml t in the Scriptures in the verb וישבת The verb implies desistingceasingas one desists from work to observe Šabbauml t

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1435

1415 February 2011Genesis 2

day and so He set it apart5 as in it Hehas rested from all His work whichʔɛlōhı m has created for effectuating

4 These [are] the generations6 of the

skies and the land in their beingcreated In the day7 of יהוה8 ʔɛlōhı mseffectuating skies and land9 5 and[when] all the shrubkind of the fieldbefore it was(being) in the land and allthe vegetation of the field before it wasoutsprouting10 as יהוה ʔɛlōhı m has notcaused rain over the land and [there]wasnt ʔaumldauml m for serving the ground 6

and a vapour was ascending from the

land and then it was causing all thefaces of the ground to drink 7 and thenיהוה ʔɛlōhı m handcrafted11 the ʔaumldauml mloam from the ground And then Heblew in his inhalers12 the breather of

lives13 and the ʔaumldauml m became for abreather of livingkind

8 And then יהוה ʔɛlōhı m planted agarden14 in ʕedɛn15 from[the]east16

And then He set there the ʔaumldauml m whichHe has handcrafted 9 And then יהוהʔɛlōhı m caused to outsprout from theground all treekind desireable forappearance and good for food and thetree of the lives17 in the midst of thegarden and the tree of the knowinggoodness and badness18 10 And astream19 [was] going out from ʕedɛnfor causing the garden to drink and

from there it was separating and thenbecoming20 for four heads 11 Thename of the one [is] Pıšo n21 that [is]the (one) turning around all the land of

5 On He set it apart The root קדש refers to something which is specially ʔɛlōhı ms of Hisnature or set apart for His purpose It may also refer to things which are special to a falseʔɛlōhı m and thus detestable to the true ʔɛlōhı m Here ʔɛlōhı m is choosing the seventhday and setting it apart from all other days as a day which is special to Him What isspecial in His eyes is (to be) special in the eyes of His people (see Exodus 208)

6 On These [are] the generations This phrase typically begins genealogical accounts(eg Gen 69 Gen 1110 Gen 1127) and here indicates the beginning of a secondaccount of the creation The second account focuses on other details of the creation thefirst man and his woman and their first sin by which death came to all humankind (Rom512) 7 On In the day Arguably the sixth day (see verse 7) 8 On הוהי This is therevealed personal Name of our Creator spelled in Hebrew letters See Exodus 315 andthe note in the Preface 9 On skies and land So reads the Greek and the Samaritan versions Masoretic text land and skies 10 On before it was (being) outsproutingThe word outsprouting gives the intended sense of the phrase before it was (being) itis not that the organisms did not yet exist in the ground but rather that they were not yetin the mature form of shrubs 11 On handcrafted This verb refers to the shaping actionof a potter Biblical language is full of beautiful concrete words which can neverthelessbe used in figurative ways (see Psalm 7417) 12 On inhalers Paired inhalers nostrils13 On lives The Hebrew abstract noun corresponding to English life is locked inplural a plurale tantum 14 On garden An enclosure for plants 15 On ʕedɛn TheGreek spelling εδεμ in the LXX and Hexapla evidences that the first vowel was shortʕedɛn means a delight 16 On from[the]east This word means the former position (of the sun) in the day 17 On the tree of the lives ʔɛlōhı ms Wisdom is said to be such atree (Proverbs 318) 18 On goodness and badness The two Hebrew words are thisbroad in meaning They refer to what is morally good and bad but also to what ispleasant and unpleasant and so on 19 On stream No rain yet (verse 5) but yet astream Revelation 221 may indicate the source of this life-giving stream 20 On andthen becoming The verb והיה begins the phrase and is thus consecutive to the

preceeding verb separating and carries its tense Such forms are sometimes calledconverted perfects because they look like the perfect form but are used for consecutiveevents in an imperfect tense narrative 21 On Pıšō n This streams name may meansomething like Disperser

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1535

15 15 February 2011 Genesis 2

the Hawılauml 22 [in] which there [is] thegold 12 And the gold of that land [is]good There [is] the bdellium23 and thestone of the beryl24 13 And the name of the second stream [is] Geho n25 that[is] the (one) turning around all theland of Kuš26 14 And the name of thethird stream [is] Hiddɛqɛl27 that [is]the (one) going east of ʔaššu r28 Andthe fourth stream that [is] Pərauml t29

15 And so יהוה ʔɛlōhı m took the ʔaumldauml mand He caused him to rest in thegarden of ʕedɛn for serving it and for

looking(after) it

16

And then ʔɛlōhıיהוה m (laid)command over the ʔaumldauml msaying From all the treekind of thegarden (as) eating you(s) eat30 17 andfrom the tree of the knowing goodnessand badness you(s) shall not eat from

it as in the day of your(s) eating fromit (as) dying you(s) die31

18 And then יהוה ʔɛlōhı m said Notgood (is) the ʔaumldauml ms being only

himself I effectuate for him a helperlike his complement32 19 And then יהוהʔɛlōhı m handcrafted (again) from theground all the livingkind of the fieldand all the flapperkind of the skies andthen He caused [them] to come to theʔaumldauml m for seeing what he calls for itand all which the ʔaumldauml m calls for it -abreather of livingkind33- that is itsname 20 And so the ʔaumldauml m called

names for all the large-quadrupedkindand for all the flapperkind of the skiesand for all the livingkind of the fieldand for the ʔaumldauml m was not found ahelper like his complement 21 And thenיהוה ʔɛlōhı m caused a sloom to fall overthe ʔaumldauml m and so he fell asleep And

22 On the Hawılauml This place name has the letters of the root hwl which speaks of twisting around The name may originate from the twisting of the Pıšō n stream aroundthis place 23 On the bdellium Does בדלח to refer to bdellium resin or perhaps topearls In the other occurrence (Num 117) the מן from the skies is likened to בדלח inappearance 24 On the stone of the beryl A precious stone of some kind may beindicated by אבן השהם The Aramaic Peshitta translates it as ברולא beryl here and in Exodus2820 25 On Gehō n The Septuagint has γηων rather than γιων which would betteralign with Tiberian Gıhō n The e may be because of the pronunciation of the guttural hlowering the preceding vowel On the other hand Arabic jayha nu is used for large riversand ay regularly shifts to e in Hebrew as also stressed a to ō The name of this streammay mean something like burster 26 On Ku š Ku š was a ancient black Africankingdom around Sudan and the south of Egypt Their ancestor was Kuš son of Hauml m son of Nō ɛh who was saved through the deluge 27 On Hiddɛqɛl This name may mean rapidor swift In the Septuagint it is translated Τιγρις Tigris 28 On ʔaššur Assyria 29 On Pərauml t This streams name may mean fruitful In the Septuagint it is ΕυφρατηςEuphrates 30 On (as) eating you(s) eat The Hebrew Infinitive Absolute often has anadverbial function and is often used with a verb of the same root to emphasize verbalaction as here 31 On (as) dying you(s) die This adverbial treatment of the Infinitive Absolute reveals what really happened when our ancestors ate from that tree they beganto die in a dying manner as do we each day in this corrupted mortal body 32 On a

helper like his complement Woman was created from the man and for the man as Paultaught (1Corinthians 118-9) Woman is mans helper and is fashioned to be suitable forhim his complement which fits him 33 On a breather of livingkind The BHS suggeststhese words are an added explanation specifying what the man was naming

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1635

1615 February 2011Genesis 2

then He took one of his side(bone)s34 And then He closed-up the flesh (as) sub(stitute for) it 22 And then יהוה ʔɛlōhı mbuilt the side(bone) -which He has

taken from the ʔaumldauml m- for a woman35 And then He caused her to come to theʔaumldauml m 23 And then the ʔaumldauml m said

This(one) [is] the instant~ bone from my bones

~~ and flesh from my fleshfor this(one)~~ [a name] Woman36 is called~ as from her man37

~~ this(one) has been taken24 On[account of this] so (a) man

loosens(from) his father and his motherand then he adheres in his woman38and so the two of them39 become for

34 On He took one of his side(bone)s Ribs Do ʔaumldauml ms sons have one less rib than hisdaughters No both male and female descendants of ʔaumldauml m have twelve pairs of ribs If ʔaumldauml m had lost his arms would his children be born without arms Of course not TheScripture does not say that יהוה ʔɛlōhı m removed or altered any of ʔaumldauml ms DNA so wewould not expect that ʔaumldauml ms descendants would be affected by his loss of a ribLikewise the Scripture does not say that ʔaumldauml m was once both male and female or thathis feminine nature was taken away from him and formed into a woman This is a modernand false teaching and is as ludicrous as saying that the heavenly Father lost His Wisdom

or was in any way diminished when He spoke forth His Word Rather ʔaumldauml m had withinhim before and after losing the rib the creational potential of all that is male and all thatis female The wonderful feminine nature of a woman is what manifests in the absence of that which is specifically (and likewise wonderfully) male Like ʔaumldauml m his sons todayhave within them all that is needed to make a male or a female the male humanpossesses both X and Y sex chromosomes The converse is not true A female human hasonly X sex chromosomes It is impossible to make a male human from a female humanschromosomes Therefore modern genetics confirms that a woman can be fashioned fromthe genes of a man but not vice versa 35 On for a woman To be a womanwife Theword for woman is the same as for wife throughout Scripture 36 On Woman ʔɛššauml inOrigens Hexapla Masoretic Text evidences a further attenuation of the first vowel ʔiššauml 37 On from her man From ʔıšauml h = her man(husband) So reads the SamaritanPentateuch Targum Onqelos and the Septuagint The Masoretic text reads ʔı š (a) manThe original pronunciation of man and woman is unknown but as in English the twowords have a similar pronunciation in Hebrew and several other Semitic languages Itcould be that the original difference was a š in man (in ʔanš- perhaps) and a softer θ inwoman (in ʔanθ- perhaps) 38 On he adheres in his woman It is quite uncreationalthat a man should tear away from his woman with whom he has become one flesh39 On the two of them So reads the Septuagint the Syriac and the Vulgate also theSamaritan versions and several Targums (Neofiti Pseudo-Jonathan Genizah TargumFragment) The words are also present in the Masters quotation of the passage inMatthew 195 and Mark 108 and also Pauls in 1Co 616 and Eph 531 The MasoreticText does not have these words Why Was there something wrong in the eyes of scribes

in this statement that two of them become one flesh Perhaps their acceptance of their ancient Hebrew customs of polygyny or of divorce and remarriage But such thingsיהוה ʔɛlōhı m neither commanded nor approved of from the beginning they have not beenso (Matthew 198) but marriage has been for just the two of them

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1735

17 15 February 2011 Genesis 23

one flesh 25 And so40 the two of themwere uncovered41 the ʔaumldauml m and hiswoman and they were not ashamed of themselves42

3and the snake has beencircumspect1 more than all the

livingkind of the field which יהוהʔɛlōhı m has effectuated And then hesaid to the woman Even as ʔɛlōhı mhas said2 you(pl) shall not eat from allthe treekind of the garden 2 And thenthe woman said to the snake From thefruit of the treekind of the garden weeat 3 and from the fruit of the tree

which (is) in the midst of the gardenʔɛlōhı m has said You(pl) shall not eatfrom it and you(pl) shall not touch in

it lest you(pl) die 4 And then thesnake said to the woman You(pl) willnot (as) dying die 5 -as ʔɛlōhı m (is)knowing- as in the day of your(pl)

eating from it your(pl) eyes will thenbecome open and then you(pl) willbecome like the ʔɛlōhı m3 knowers of goodness and badness 6 And then thewoman saw as good the tree for foodand as a longing it (was) for the eyesand the tree was desirable for causinginsight And then she took from itsfruit And then she ate And then shegave also for her man with her4 And

then they ate 7 And then the eyes of the two of them were opened and theythen knew them(selves) as uncovered

And then they sewed together leaves of

40 On And so The consecutive preterite typically marks a verb which is temporally andor logically consequent If temporal consequence is meant it would mean that the twobecame naked after the ʔaumldauml ms declaration about his woman in verse 23 I have takenthe verb as logically consequent which thus implies that their Creator left them nakedbecause they were to adhere to each other as described in verse 24 their nakedness

facilitated this Nakedness facilitates sexual arousal and facilitating sexual arousal istotally appropriate in the context of a valid marriage such as this one But it is totallyinappropriate to make a display of nakedness out of this context Some forms of public art-ancient modern and even religious- can only be justified by refusing this simple truththat nakedness facilitates sexual arousal 41 On uncovered There is a wordplay (pun)between uncovered ʕarummı m in this verse and circumspect ʕaumlru m in the nextlinking the two verses 42 On they were not ashamed of themselves Or of each otherThis translates the reflexivereciprocal nature of the hitpaʕʕel stem Here the beauty of the first state of human sexuality is shown In this proper context of valid monogamousmarriage sex is wonderful and nothing to be ashamed of But outside of the propercontext so much harm has been done outside the Creatorss plan that sex has become ashameful thing for many 1 On circumspect The ʔaumldauml m and his woman were ʕarummı m(uncovered) and the snake was ʕaumlru m (circumspect) more than all And whilst theywere ʕarummı m without being ashamed the ʕaumlrum snake ought to have been ashamedfor the way he used his craftiness here 2 On Even as ʔɛlōhı m has said If it is so to beread it seems the first in the Scripture to exaggerate a command of ʔɛlōhı m was thesnake 3 On the ʔɛlōhı m This may be interpreted as singular or plural here In theplural sense ʔɛlōhı m can refer to mighty beings (the angels according to the Greek translation of Psalm 85 who are also called sons of ʔɛlōhı m in Job 16 amp 21 and Genesis624) who apparently were created with a knowledge of goodness and badness perhapsthat they might see and commend the work of הוהי ʔɛlōhı m (see Job 387) 4 On her manwith her Her man was with her during this transgression of הוהי ʔɛlōhı ms command anddid not keep her from it What a failure of leadership and of taking responsibility for the

woman that יהוה ʔɛlōhı m had brought to him (222) Did he wrongly assume that hewould not be held responsible for her and that by blaming her for her own actions hewould thereby justify himself even if he follows her example (verse 12) Likewise his firstson makes himself not to know his responsibility for his younger brother (49)

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1835

1815 February 2011Genesis 3

a fig(tree) And so they effectuated forthem(selves) bindings5

8 And then they heard the sound6 of יהוה ʔɛlōhı m going(to and fro) in the

garden for the spirit of the day andthen the ʔaumldauml m hid himself and hiswoman from the faces7 of יהוה ʔɛlōhı min the midst of the treekind of thegarden 9 And then יהוה ʔɛlōhı m calledto ʔaumldauml m And then He said for himWhere [are] you(s) 10 And then hesaid Your(s) sound I heard in thegarden And then I feared as naked[am] I and then I hid (myself) 11 And

then He said Who (made)manifest for you(s) as naked you(rself)(s) Is it thatfrom the tree (of) which I (laid) youcommand for not (to) eat from it you(s) have eaten 12 And then the ʔaumldauml msaid The woman which you(s) gave tome she gave for me from the tree andthen I ate 13 And then יהוה ʔɛlōhı m

said for the woman What [is] this you(s) have effectuated And then thewoman said The snake (caused) medelusion and then I ate 14 And then

יהוה ʔɛlōhı m said to the snakeAs you(s) have effectuated this

accursed you(s) [are] from all the large-quadrupedkind and8 from all thelivingkind of the field

Over your(s) belly you(s) shall goand loam you(s) shall eat all the daysof your(s) lives

15 And hostility I set between you(s)and the woman and between your(s)

seed and her seedit shall (be on)lookout(for) you(s) (a)head and you(s) shall (be on)lookout(for) him (a) heel

16 And to the woman9 He (has) saidAs causing(to)increase I cause(to)

increase your(s) travail and your(s)conception in travail you(s) shall birthsons

5 On bindings Such belt-like garments with hanging pieces barely covering thereproductive organs are -in some primitive cultures- all the clothing that man sees asnecessary But יהוה ʔɛlōhı m fits our ancestors with coverings which are sufficient in Hiseyes (verse 21) He has thereby taught mankind what is appropriate for coveringnakedness 6 On sound The Hebrew word ול ק often implies voice but is used for abroader set of meanings voice noise sound Ive chosen sound as a consistenttranslation but obviously the sound of a person will usually be his voice 7 On facesThis is another plurale tantum with a singular meaning I have translated it according toits form but the reader should note from its usage throughout this translation that facesis the regular Hebrew way of saying surface or face or presence and by no meansimplies more than one face 8 On from all the large-quadrupedkind and The BHSsuggests that these words were perhaps an addition The versions include them Is itbecause a snake is not a quadruped that they thought the words inappropriate The snakeneed not have been a large-quadruped to become more accursed than all large-

quadrupedkind Then again perhaps it once did go on four legs There seems to beconsensus amongst scientists that they once did have four legs like (most) lizards still do9 On And to the woman And is lacking from the Masoretic text but not from theSamaritan the Septuagint or the Vulgate

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1935

19 15 February 2011 Genesis 3

and to you(s) (is) its overflow and you(s) shall dominate in it10

17 And for the ʔaumldauml m11 He (has)said12

As you(s) have listened for the soundof your(s) woman and then you(s) atefrom the tree (of) which I (laid) you(s)command saying You(s) shall not eatfrom it

accursed [is] the ground because of you(s)

In travail shall you(s) shall serve it13

all the days of your(s) lives18 And thornkind and thistlekind it

shall cause to outsprout for you(s) andthen you(s) shall eat the vegetation of the field

19 In the sweat of your(s) inhalers you(s) shall eat bread

as-far-as [the time of] your(s)returning to the ground as from it you(s) were taken

as loam you(s) [are] and to loam you

(s) return20 And then the ʔaumldauml m called thename of his woman Hawwauml h as shewas mother of every(one) living 21 Andthen יהוה ʔɛlōhı m made -for the ʔaumldauml mand for his woman- coverings of skin

And then He caused them to beclothed14

22 And then יהוה ʔɛlōhı m said SeeThe ʔaumldauml m has become as one from us

for knowing goodness and badness And now lest he sends his hand andthen he takes also from the tree of thelives and then he eats and then he

10 On and to you(s) (is) its overflow and you(s) shall dominate in it In the midst of overflowing travail the woman is still to have success This emendation to the text issuggested by the BHS as probably original an explanation of the preceding words Almost identical words are found in Genesis 47 where another is told to dominate in themidst of another negative overflow I have followed this emendation to the words becausethe context supports it and both the meaning and structure of the parallel phrases in

Genesis 47 are hard to explain with reference to the received text It seems that ancientscribes -unsure of the meaning of these phrases- may have come to understand the wordsas you(s) shall dominate him and may have thus corrected the text to theMasoretic form and to your man (is) your overflow and he shall dominate youwhich would better fit the knowledge that ʔɛlōhı m wants the woman to be subject to theman and not vice versa However the Apostolic Scriptures assure us that the womansposition of submission is a beautiful thing which predates sin her submission is ordainedfrom creation (1Corinthians 118-9 1Peter 35 1Timothy 211-13) It is therefore notthe result of sin punishment or curse 11 On And for the ʔaumldauml m The BHS suggests forthe ʔaumldauml m rather than for ʔaumldauml m (Masoretic pointing) A definite article (the) usuallyprecedes ʔaumldauml m in this narrative This emendation is consistently followed in thistranslation 12 On He (had) said Non-sequential verbs are used for this phrase in verse

16 and verse 17 This may indicate that the word to the man and to the womanchronologically preceded the cursing of the snake in verse 14-15 These responses to thesin of the man and of the woman may have chronologically followed the confessions in verse 12 and verse 13 respectively Whether this is so or not it is clear that יהוה ʔɛlōhı mdoes not go along with their shifting of blame but has spoken to each the negativeconsequences brought about under His sovereignty in response to their disobedience Sothe narrator deals first with the cursing of the snake and puts the snake out of thepicture before continuing the story of our two ancestors but by no means indicates thatour ancestors managed to divert יהוה ʔɛlōhı ms judgment from themselves to the snake13 On you(s) shall serve it The BHS says it is so to be read The received text has youshall eat(s) it 14 On And then He caused them to be clothed The preceding verse

indicates that our ancestors were beginning to procreate Our parents need to know howto cover themselves because they would not be alone for much longer That יהוה ʔɛlōhı mgave them כתנת indicates that their bindings of fig leaves were not sufficient to cover theirnakedness in His eyes

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2035

2015 February 2011Genesis 34

lives for unseentime15 23 And thenיהוה ʔɛlōhı m sent him (away) from thegarden of ʕedɛn for serving the groundwhich he was taken from there 24 And

then He pushed (out) the ʔaumldauml m andthen He caused him16 to settle from theeast of the garden of ʕedɛn and thenHe set17 the kərubı m and the flame of the sword turning(over) itself forlooking(after) the way of the tree of thelives

4 And the ʔaumldauml m has known1 Hawwauml hhis woman and then she conceived

and then she birthed Qayin and then

she said I have acquired2 a man withה ו ה י [helping me] 2 And then shecaused addition3 for birthing hisbrother Habɛl And then Habɛl became(a) grazer4 of small-cattle5 and Qayinhas become a server of ground 3 And itbecame from the end of [multiple] daysand then Qayin brought a gift for יהוהfrom the fruit of the ground 4 andHabɛl has brought -also he- from the

firstborns of his small-cattle and fromtheir (visceral)fat And then יהוה lookedto Habɛl and to his gift 5 and to Qayinand to his gift He has not looked And

then (emotion) burned for Qayin6greatly and then his faces fell7 6 Andthen יהוה said to Qayin For what[reason] has (emotion) burned for you(s) And for what [reason] have your(s) faces fallen 7 Is it not if you(s) dogood an (up)lifting And if you(s) dontdo good sin (is a) stretcher-out (inwait) for the opening And to you(s) (is)its overflow and you(s) shall dominate

in it8 8 And then Qayin said to Habɛlhis brother Let us walk the field9

And then it became in their being in thefield and then Qayin stood(up) to Habɛlhis brother and then he killed him 9

And then יהוה said to Qayin Where [is]Habɛl your(s) brother And then hesaid I have not known Is it that [a]looker(after) my brother I [am] 10

And then He said What have you(s)

effectuated The sound of the bloods10

15 On unseentime The Hebrew and Greek words imply more that eternity is hiddentime rather than that it never will end In some contexts the words refer to a time thatwill end (eg Deut 1517) though we know not when In other contexts it is hidden fromus whether the unseentime will end or not 16 On He caused him him is suppliedfrom the Septuagint 17 On and then He set This verb is suggested by the Septuagintsκαὶ ἔταξεν 1 On has known This translation highlights that the verb here is notmarked as consecutive (For contrast see verse 25 where a consecutive verb is used)Contrary to the common misconception that sex began after sin I suggest that the ʔaumldauml mfirst knew Hawwauml h soon after she was presented to him (Genesis 222) Evidently inGenesis 225 they were naked for the very purpose that the ʔauml dauml m should know Hawwauml h Did -s plan for their nakedness -that they should thereby (Re)produce and increaseיהוה

fail until sin occurred Reader be assured that sex within marriage has always been the Almightys plan He created it 2 On I have acquired This word תי י נ ק has a root which issimilar in spelling to the name Qayin 3 On she caused addition Such a verb is used forthe sense of repeating the same action in this case birthing 4 On grazer רעה ashepherd feeding sheep and tending to all their needs this word is often used assymbolic for a leader appointed by יהוה 5 On small-cattle Sheep and goats are groupedtogether by this word צאן 6 On (emotion) burned for Qayin Usually this is said of angry emotion 7 On his faces fell Qayin entered a depressed saddened self-pityingmood 8 On you(s) shall dominate in it Find these words and their sense also inGenesis 316 In the midst of an overflowing feeling and tendency to sin Qayin isencouraged to dominate 9 On Let us walk the field These words present in the

Samaritan Syriac Greek and Latin are absent from the Masoretic text Manymanuscripts and editions of the Masoretic text leave a gap here for the words 10 Onbloods When the Hebrew word is plural it tends to imply blood that has been shedblood that is no longer one as it was inside the body

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2135

21 15 February 2011 Genesis 4

of your(s) brother [is] crying-out to mefrom the ground 11 And now accursed[are] you(s) from the ground whichhas opened its mouth for taking the

bloods of your(s) brother from your(s)hand 12 As you(s) serve the ground itshall not cause addition [for] giving itsstrength for you(s) Tottering andwagging you(s) shall be in the land 13

And then Qayin said to ה ו ה י Great ismy twistedness11 from lifting12 14 See

You(s) have pushed me (out) the(current)day from over the faces of theground and from your(s) faces I shall

be hidden and then I shall be totteringand wagging in the land and then itshall become every finder of me shallkill me 15 And then יהוה said for himTherefore every13 killer of Qayinsevenfold [Qayin] shall be avenged

And then יהוה set for Qayin a sign fornot (to) smite him every finder of him16 And then Qayin went out from(before)the faces of יהוה and then he

sat14 in the land of No d15 east of ʕedɛn

17 And then Qayin knew his woman And then she conceived and then she

birthed Hɛno k And then [Qayin]became builder of (a) city16 and thenhe called the name of the city like thename of his son Hɛno k 18 And thenƔırauml d17 was birthed for Hɛno k andƔırauml d has birthed Mahıʔe l andMahıʔe l18 has birthed Matušaumlʔe l19 andMatušaumlʔe l has birthed Lamɛk 19 Andthen Lamɛk took for him(self) twowomen the name of the one ʕaumldauml h

and the name of the second Sɛllauml h 20 And then ʕaumldauml h birthed Yaumlbauml l he hasbeen (a) father of 20 (everyone) sitting21

[in] tents of 22 (livestock)possession23 21

And the name of his brother [was]Yubauml l he has been (a) father of every(one) grabbing stringed-instrument andwind-instrument 22 And Sɛllauml h -alsoshe- has birthed Tubal-Qayin (a) fatherof every(one) whetting24 copper and

11 On twistedness Twisted behaviour results in twistedness as a punishment The wordון ע can refer to eitherboth the twisted behaviour and the punishment brought about by it12 On Great is my twistedness from lifting This is the Hebrew way of saying somethingis too big to lift Qayin is saying that he cannot cope with the results of his sin 13 Onevery This is the same Hebrew word as for all כל Im tried to consistently translate itall whenever sensible and as every elsewhere In some contexts it will be apparentthat this every has a similar meaning to any 14 On sat Such is the literal meaningof the Hebrew verb which is commonly used to mean dwelt 15 On Nō d But Greek has Ναιδ Samaritan simply has נד The participle is nauml d wagging in verses 12 amp 13Nō d may be an infinitive of the same root meaning (a) wagging 16 On builder of (a)city Or some manuscripts point it נה עיר ב building a city 17 On Ɣırauml d The phoneme

preserved in Arabic letter ghain seems to be indicated in the LXX form Γαιδαδ18 On Mahıʔe l and Mahı ʔe l LXX has Μαιηλ and Samaritan has similarly מחיאל מחיאלMasoretic text has one form and then a second form מחויאל מחייאל Did the ו form resultfrom the similar shape of the following name מתושאל 19 On Matušaumlʔe l But the LXXapparently confuses the name with another Μαθουσαλα 20 On father of Here isintroduced the Biblical idiom in which -aside from genetic relationship- the originator of a behaviour or lifestyle is called the father of those who do similarly Consider the wordsof Maumlšı h in John 844 and Matthew 545 21 On sitting As in verse 16 the meaningdwelling is implied 22 On tents of This translates a proposition found in the BHSand in 2Chronicles 1415 י ל ה א The Masoretic Text has ו לה א tents and The LXX readsin tents nurturing 23 On (livestock)possession The word נה ק מ seems to literally

mean possession but is most commonly used of livestock Perhaps it is fair to suggestthat wealth was once measured more in livestock than in money Consider the words of Genesis 3043 24 On (a) father of every(one) whetting The suggestions of the BHS arehere translated The Masoretic text has whetting every cutter (of)

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2235

2215 February 2011Genesis 45

iron And the sister of Tubal-QayinNoʕɛmauml h 23 And then Lamɛk said forhis women

ʕaumldauml h and Sɛllauml h hear my sound

Women of Lamɛk listen (to) myutterance As I have slain a man for my bruising

and a boy for my welt24 as sevenfold Qayin shall be

avenged and Lamɛk seventy andseven25

25 And then the ʔaumldauml m knew hiswoman still(more) And then shebirthed a son and she called his name

Še t as she has said ʔɛlōhı m has set26for me (an)other seed sub(stituting for)Habɛl as Qayin has killed him 26 Andfor Še t -also him- has been birthed (a)son and then he called his nameʔɛnō š This(one) has (caused)delay27

for calling in the name of הוהי

5This [is] the recounting of thegenerations of ʔaumldauml m In the day of

ʔɛlōhı ms creating ʔaumldauml m in semblance

of ʔɛlōhı m He has made him2

Maleand female He has created them Andthen He goodspoke them and then Hecalled their name ʔaumldauml m in the day of their being created

3 And so ʔaumldauml m lived thirty and ahundred years and then he caused(to)birth a son like his semblance in hissilhouette And then he called his nameŠe t 4 And then the days of ʔaumldauml mafter his causing[the]birth[of] Še t

became eight hundred years And so he

caused(to)birth sons and daughters 5

And so all the days of ʔaumldauml m which hehas lived became nine hundred yearsand thirty years And then he died

6 And so Še t lived five years and ahundred years and then he caused(to)birth ʔɛno š 7 And then Še t lived afterhis causing[the]birth[of] ʔɛno š seven

years and eight hundred years And sohe caused(to)birth sons and daughters8 And so all the days of Še t becametwelve years and nine hundred years

And then he died9 And so ʔɛno š lived ninety years and

then he caused(to)birth Qaynauml n 10 Andthen ʔɛnō š lived after his causing[the]birth[of] Qaynauml n fifteen years and eighthundred years And so he caused(to)birth sons and daughters 11 And so allthe days of ʔɛno š became five years andnine hundred years And then he died

12 And so Qaynauml n lived seventy yearsand then he caused(to)birth Mahlalɛʔe l13 And then Qaynauml n lived after his

causing[the]birth[of] Mahlalɛʔe l forty years and eight hundred years And sohe caused(to)birth sons and daughters14 And so all the days of Qaynauml nbecame ten years and nine hundred

years And then he died15 And so Mahlalɛʔe l lived five years

and sixty years and then he caused(to)birth Yarɛd 16 And then Mahlalɛʔe llived after his causing[the]birth[of]

Yarɛd thirty years and eight hundred years And so he caused(to)birth sons

25 On seventy and seven Lamɛk considered himself more righteous than Qayin becausethe boy he murdered had first bruised him By his knowing goodness and badness Lamɛkpresumptuously awards himself greater vengence than יהוה graciously gave to QayinMaking declarations about how one thinks things should be is not obedience to the wordof הוהי 26 On set The name Še t sounds like the Hebrew word for set and is spelledthe same 27 On This(one) has (caused)delay So reads the LXX that ʔɛnō š hopedwaited to call the name In Hebrew root y-h-l speaks of delay In a world where eachrushed to his own way perhaps this records that ʔɛnō š was different ʔɛnō š delayedhimself to call on the name of הוהי that he might walk His way perhaps But the Masoretic

text has a word of a different root h-l-l חל ו ) אז ה At) that time it has been perforated -theseal was broken so to speak a new activity had begun But was calling on the name of יהוה really so new Consider Genesis 41 The Samaritan אז החל could be read as theMasoretic text or as (At) that time he has (caused)delay

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2335

23 15 February 2011 Genesis 56

and daughters 17 And so all the days of Mahlalɛʔe l became five and ninety

years and eight hundred years Andthen he died

18 And so Yarɛd lived two and sixty years and a hundred years1 and thenhe caused(to)birth Hɛnō k 19 And then

Yarɛd lived after his causing[the]birth[of] Hɛno k eight hundred years And sohe caused(to)birth sons and daughters20 And so all the days of Yarɛd becametwo and sixty years and nine hundred

years And then he died21 And so Hɛno k lived five and sixty

years and then he caused(to)birthMatušalah 22 And then Hɛno k went(toand fro)2 with the ʔɛlōhı m3 after hiscausing[the]birth[of] Matušalah threehundred years And so he caused(to)birth sons and daughters 23 And so allthe days of Hɛno k became five andsixty years and three hundred years 24

And so Hɛno k went(to and fro) with theʔɛlōhı m And [then] he wasnt[found]4

as ʔɛlōhı m has taken him25 And so Matušalah lived seven andeighty years and a hundred years5 andthen he caused(to)birth Lamɛk 26 Andthen Matušalah lived after his causing[the]birth[of] Lamɛk two and eighty

years and seven hundred years And sohe caused(to)birth sons and daughters

27 And so all the days of Matušalahbecame nine and sixty years and ninehundred years And then he died

28 And so Lamɛk lived two and eighty

years and a hundred years6 and thenhe caused(to)birth a son 29 And thenhe called his name No h7 saying This[one] shall make us sigh [relief] fromour works8 and from the travail of ourhands from the ground which יהוה hascursed it 30 And then Lamɛk livedafter his causing[the]birth[of] No h fiveand ninety years and five hundred

years And so he caused(to)birth sons

and daughters 31 And so all the days of Lamɛk became seven and seventy yearsand seven hundred years And then hedied 32 And so No h became a son of five hundred years and then No hcaused(to)birth Še m Ḫauml m and Yap ɛt

6 And then it became as the ʔaumldauml mhas perforated1 for increasing over

the face of the ground and daughtershave been birthed for them 2 And then

the sons of the ʔɛlōhı m saw2 thedaughters of the ʔaumldauml m as good they[were] And then they took for themwomen from all which they haveelected 3 And then יהוה said My spiritshall not reckon in the ʔaumldauml m forunseentime in their erring he [is] flesh

And so his days will become a hundred1 On and a hundred years The Samaritan version (and a medieval manuscript of theMasoretic Text) does not have these words The Samaritan version mentions 785 years inthe next verse (instead of 800) and gives a total of 847 years in verse 20 (instead of 962) 2 On And then Hɛnō k went(to and fro) The Greek text interprets this as but Hɛnō k didwell-please the Almighty and similarly in verse 24 See again Hebrews 115 3 On Andthen Hɛnō k went(to and fro) with the ʔɛlōhı m Some Latin Vulgate manuscripts andGreek manuscripts insert And then Hɛnō k lived here no doubt in imitation of thesurrounding pattern 4 On he wasnt[found] found is found in the Greek text and inHebrews 115 5 On seven and eighty years and a hundred years The Greek text has167 years before fathering Lamɛk and 802 years after to make the same total number of years of Matušalahs life 969 The Samaritan text has 67 and 653 and a total of 7206 On two and eighty years and a hundred years The Samaritan version has 53 yearsbefore fathering Nō h 600 years after and a total of 653 years 7 On Nō h The name isspelled with the first two letters of the root for sigh here but may be derived from a

similar root meaning repose 8 On works So reads the Samaritan Greek Syriac and Vulgate and many medieval manuscripts of the Masoretic Text others read work1 On perforated That is humankind figuratively broke through to do something newhe began to increase 2 On saw In the sense of regarded as in Genesis 14

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2435

2415 February 2011Genesis 6

and twenty years 4 The nɛp ılı m3 havebeen in the land in those days and alsoafter so when the sons of the ʔɛlōhı mcome to the daughters the ʔaumldauml m and

then they birth for them These [were]the forceful (ones) from unseentimethe men of the name

5 And then יהוה saw as vast thebadness of the ʔaumldauml m in the land andall the handiwork of the cogitations of his heart4 [was] only bad all the day 6

And then יהוה sighed as He haseffectuated the ʔaumldauml m in the land andthen He travailed (Himself) to His

heart 7 And then יהוה said I will wipe(away) the ʔaumldauml m which I have createdfrom over the faces of the ground fromʔaumldauml m as-far-as beast as-far-as quiet-moverkind and as-far-as theflapperkind of the skies as I havesighed as I have effectuated them 8

And No h has found favour in the eyesof הוהי

9 These [are] the generations of No hNo h [was] (a) righteous man complete

he has been in his generations Withthe ʔɛlōhı m No h has gone(to and fro) 10

And then No h caused(to)birth threesons Še m Ḫauml m and Yap ɛt 11 And thenthe land (became) ruined (before)thefaces the ʔɛlōhı m and so the land(became) filled [with] wrong 12 Andthen ʔɛlōhı m saw the land and see Ithas (been) ruined as all flesh over theland has caused its way to be ruined

13 And then ʔɛlōhı m said for No h[An] end of all flesh has come (before)my faces as the land is filled [with]wrong from their faces5 and see me[Im] causing them to be ruined from[there] with the land6 14 Effectuate for

3 On The nɛp ılı m The non-canonical books 1Enoch and Jubilees relate the story of thesegiants the nɛp ılı m the offspring of a forbidden union between human women and angels

(the sons of the ʔɛlōhı m see Job 16 21) who are male in form These angelic fathersare the angels which kept not their first estate but left their own habitation and the Almighty sent them to a prison for spirits where they are reserved in everlasting chainsunder darkness unto the judgment of the great day (see Jude 16 amp 2Peter 24) [These Apostolic writings relate and affirm understanding previously recorded in works such as1Enoch and Jubilees] These angels are the spirits in prison which sometime weredisobedient when once the longsuffering of [ʔɛlōhı m] waited in the days of Nō h while theark was a preparing wherein few that is eight souls were saved by water (1Peter319-20) Their gigantic offspring the nɛp ılı m killed and devoured animals and humanswith an insatiable appetite and were greatly feared and remembered and worshiped bymen The Almighty decreed the destruction of their flesh but being the hybrids of immortal and mortal beings their spirits lived on as the unclean spirits the evil spiritsknown as demons Hence it is said that the nations worship demons and not gods theirname of the giants lives on with their spirits After the flood in response to Nō hs prayerthe Almighty ordered the spirits of the giants to be bound in a spiritual prison but Śauml tauml n(also called Maśtemauml h ) pleads with the Almighty to allow a tenth of them to remain in theearth to do his dirty work of afflicting mankind for their sins And so Śaumltauml n became theprince of the demons and their work becomes associated with Śaumltauml n (see Mark 322-23) 4 On heart In the Scriptures heart refers to the hidden inner part of a human wherethe thinking and feeling takes place as opposed to the outer part the body In Englishusage heart is primarily used of the emotions or subconsciousness but in Biblicallanguage all the thinking part of us is implied all the mind in its many functionsBiblically to know something with the heart implies nothing more than to know

something with the head The head-heart dichotomy -popular amongst English speakers-is not a reality in Biblical language 5 On from their faces This literally translates whathas the sense because of them 6 On from [there] with the land The BHS suggeststhe from which is also present in the Samaritan Targum

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2535

25 15 February 2011 Genesis 6

you(s) [a] float7 of trees of cypress8(with) nests you(s) shall effectuate thefloat -(with) lowest [nests] second[level nests] and third [level nests] you

shall effectuate it-9 and then you shallcopher10 from (in)house and fromoutside in the copher 15 And this [is thesize] which you(s) shall effectuate [for]it Three hundred cubits [is] the lengthof the float fifty cubits [is] its breadthand thirty cubits [is] its height and to[a] cubit you shall finish it (up)11 16 [A]meridian [windowhole] you(s) shalleffectuate for the float from above and

the opening of the float in its side youshall set 17 And I see me [Im]causing the inundation -waters-12 tocome over the land for ruining allflesh which in it [is] spirit of lives fromsub(jacent) [to] the skies all which [is]in the land shall exhale [its finalbreath] 18 And then I will cause my

covenant to stand [my covenant] with you And then you(s) shall come to thefloat you(s) and your(s) sons and your(s) woman and the women of your(s)

sons with you(s) 19 And from all thelivingkind13 and from all the flesh14two two15 from every [sort] you(s)shall bring to the float for causing life[survival] with you(s) [a] male and [a]female they shall be 20 From theflapperkind for its kind and from thelarge-quadrupedkind for its kind andfrom all the quiet-moverkind of theground for its kind two two from all

shall come to you(s) for causing life[survival] 21 And you(s) take for you(s) from all food which shall be eatenand so you(s) shall gather to you(s)and then it shall become for you(s) andfor them for food 22 And then No heffectuated like all which ʔɛlōhı m has(laid) him command he has effectuatedso

7 On float This Hebrew noun is used in the Scriptures only of Nō hs ark and the basketin which Mōšɛ h floated 8 On cypress In Hebrew גפר from gupr- a root apparentlylinked to κυπρος cypress 9 On -(with) lowest [nests] second [level nests] and third[level nests] you shall effectuate it- These words are transposed from the end of verse16 as the BHS suggests that they belong here Note that it is here that these pluraladjectives have a plural noun nests to describe 10 On copher This word is coined totranslate the Hebrew noun פר כ ( kop ɛr) and the verb of the same root It can bepronounced by English readers similarly to cover (but with voiceless ph for voiced v)which implies its basic meaning The Hebrew noun kop ɛr appears to be linked to cypress(κυπρος) and to refer to a substance derived from cypress leaves which can be used tomake a red covering like a protective paint or sealant The Hebrew verb means to cover(as) with kop ɛr Both the noun and verb are used figuratively for covering in the sense of atonement for or redemption of a life by blood So this saving ark was covered inside andoutside with kop ɛr a symbol of the saving blood of Messiah 11 On and to [a] cubit youshall finish it (up) These words are transposed here from verse 16 as the BHS suggeststhat they belong here 12 On -waters- The BHS suggests this word was added to theHebrew text to clarify the inundation This would explain the peculiar syntax in theHebrew text here which has ול מים ב מ ה the flood waters rather than ול ב מ מי ה the watersof the flood as in Genesis 7710 and 911 13 On the livingkind Samaritan reads החיהthe livingkind which is in agreement with the Greek Septuagints τῶν κτηνῶν theMasoretic text has the livingהחי 14 On and from all the flesh So read the Samaritanand Septuagint the Masoretic text has from all flesh 15 On two two This repetition

of two implies in pairs The Septuagint and Syriac have two two here and in verse 20as in the Masoretic text of Genesis 79 amp 715 but the Masoretic text has only one two ineach verse Is this due to haplography [Haplography is a common scribal error in whichthe eye skips over a repetition of letters and the hand writes the letters only once]

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2635

2615 February 2011Genesis 7

7 And then ʔɛlōhı m1 said for No hCome -you(s) and all your(s)

house- to the float As you(s) I haveseen righteous before me in this

generation 2 From all the pure large-quadrupedkind you(s) shall take for you(s) seven seven male and female andfrom the large-quadrupedkind which it[is] not pure two two2 male andfemale3 3 also from the pure4

flapperkind of the skies sevenssevens male and female and from theflapperkind which it [is] not pure twotwo male and female5 for (preserving

as) living [their] seed over [the] faces of all the land 4 As for days still[only]seven I [am] (causing)rain over theland forty days and forty nights andthen I shall wipe(away) all the stood-up(substance) which I have effectuatedfrom over the faces of the land 5 Andthen No h effectuated like all which יהוהhas (laid) him command

6 And No h [was] a son of six hundred

years and the inundation has been

waters6 over the land 7 And so cameNo h and his sons and his woman andhis sons women with him to the floatfrom the faces of the waters of the

inundation 8 From the pure large-quadrupedkind and from the large-quadrupedkind which it isnt pure andfrom the flapperkind and from7 allwhich [is] quietly-moving over theground 9 two two they have come toNo h to the float male and female likewhich יהוה8 has (laid) No h command 10

And then it became for the seven daysand the waters of the inundation have

been over the land 11 In the year of the9 six hundred years for the lives of No h in the second [re]newal10 theseventeenth day for the [re]newal inthis day all [the] springs of [the] vastdeep have split(open) and the meshesof the skies have opened 12 And thenthe downpour became over the landforty days and forty nights 13 In the

1 On ʔɛlōhı m The Samaritan and Syriac reads ʔɛlōhı m here Masoretic text has הוהיSeptuagint combines the two as הוהי ʔɛlōhı m I chose ʔɛlōhı m here because throughoutGenesis where יהוה is used in the phrase And יהוה said tofor [name] to אל is used andnot for ל as here With ʔɛlōhı m in the phrase And ʔɛlōhı m said tofor [name] to (seeאלGenesis 917) or for (see Genesis 613)ל is used 2 On two two The Masoretic Textlacks the second two Samaritan Greek Syriac and Vulgate all include it 3 On maleand female male and female So reads the Samaritan and the ancient translations TheMasoretic Text has instead [a] man and his woman twice in this verse in verses 3 9 amp16 it reads as the others male and female 4 On pure This word is present in the

Samaritan and Greek texts but absent from the Masoretic text 5 On and from theflapperkind which it [is] not pure two two male and female Preserved in the Greek Septuagint this fits the pattern given above but seems to have dropped from the textpreserved in all the other texts Genesis 87 amp Leviticus 1115 indicate that Nō h didindeed preserve impure birds on the float and not just the pure ones 6 On -waters-The BHS suggests this word was added to the Hebrew text of Genesis 617 and may nothave originally been here either 7 On from The Masoretic Text omits the singleconsonant translated here as from the Samaritan Greek Syriac and Vulgate includethe word 8 On הוהי Samaritan reads הוהי Masoretic text has ʔɛlōhı m I chose יהוהhere because throughout the rest of the Pentateuch יהוה occurs in the phrase like which_____ has (laid) [name] command (see Exodus 1228 4023 Numbers 822) The phrase is

less commonly found with ʔɛlōhı m and doesnt include the name of the personcommanded (Genesis 716 214) 9 On the This the is present in the Samaritan andSeptuagint but absent from the Masoretic Text 10 On [re]newal This word ש ד ח is usedonly of the [lunar] month its first day and the celebrations associated with its first day

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2735

27 15 February 2011 Genesis 78

bone of this day11 has come No h andŠe m and Ḫauml m and Yap ɛt -the sons of No h- and No hs woman and his sonsthree women with him12 to the float 14

those and all the livingkind for its kindand all the large-quadrupedkind for itskind and all the quiet-moverkindquietly-moving over the ground for itskind and all the flapperkind for itskind every bird every wing13 15 Andso they came to No h to the float twotwo from all the flesh which in it [has]spirit of lives 16 And the [ones] coming -male and female from all flesh- have

come like which ʔɛlōhı m had (laid) himcommand And then יהוה closed-upencompassing him 17 And then becamethe inundation forty days14 over theland and so the waters increased andthen they lifted the float and so it rosefrom over the land 18 And so thewaters became strong and so theyincreased greatly over the land and sothe float went over the faces of the

waters19

And the waters have beenstrong -greatly greatly- over the landand then all the high mountains which

[were] sub(jacent) all the skies werecovered 20 fifteen cubits from abovethe waters have been strong And sothe mountains15 were covered 21 And

so all flesh quietly-moving over the landexhaled [its final breath] in theflapperkind and in the large-quadrupedkind and in the livingkindand in all the swarmerkind swarmingover the land and all the ʔaumldauml m 22 allwhich [had] breath of spirit of lives16 inits inhalers from all which [was] in thedrained[land] has died 23 And so Hewiped(away)17 all the stood-up

(substance) which [was] over the facesof the ground from ʔaumldauml m as-far-aslarge-quadrupedkind as-far-as quiet-moverkind and as-far-as theflapperkind of the skies And so theywere wiped(away) from the land Andthen remained distinctly No h and [theflesh] which [was] with him in the float24 And so the waters became strongover the land fifty and a hundred days

8 And then ʔɛlōhı m remembered

1

Nō h and all the livingkind and allthe large-quadrupedkind which [was]

11 On In the bone of this day This literal translation of the Hebrew text reveals aHebrew idiom the bone of something is its essence its self itself So In the bone of this day conveys the sense In this day itself 12 On with him BHS suggests thisreading which is supported by the Septuagint and the Pseudo-Jonathan Targum andGenesis 816amp18 The Masoretic Text has with them In with him there is theimplication that they are saved through being with righteous Nō h because they are hisfamily A mans family is made up of himself his wife his male offspring and their wivesand his unmarried female offspring 13 On every bird every wing These words arelacking from the Septuagint but present in the Masoretic Syriac and Samaritan textsThe BHS suggests to delete them 14 On forty days The Septuagint has forty days andforty nights as in 712 the Masoretic Samaritan and Syriac texts do not include andforty nights here 15 On the mountains The Septuagint and Syriac have the highmountains here as in the preceding verse which is perhaps correct Masoretic Text andSamaritan has simply the mountains here 16 On breath of spirit of lives TheSeptuagint and Vulgate read simply breath of lives 17 On And so He wiped(away) Soreads the Masoretic Text and Septuagint The King James Version reads And every livingsubstance was destroyed and the BHS suggests that the verb may be mediopassive(Niphal) rather than simple active (Qal) Has the direct object marker ת א not beennoticed Its presence marks all the stood-up(substance) as being an object of atransitive verb rather than the subject of a mediopassive verb 1 On ʔɛlōhı m

remembered Not that Nō h had ceased to be in ʔɛlōhı ms mind Rather this Hebrew verbfor remember implies bringing something to the forefront of ones mind bringing athought into focus ʔɛlōhı ms focus has at this point changed from flooding the world torestoring Nō h and those with him

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2835

2815 February 2011Genesis 8

with him in the float And then ʔɛlōhı mcaused spirit2 to traverse over the land

And then the waters subsided 2 Andthen [the] springs of [the] deep and the

meshes of the skies were confined andso the downpour from skies waswithheld 3 And then the watersreturned from over the land [a] goingand [a] returning And then the waters(became)deficient from [the] end of [the] fifty and a hundred days 4 Andthen the float reposed in the seventh[re]newal in the seventeenth day of the[re]newal over the mountains of

ʔaraumlrauml t3 5 And the waters have been[a] going and [a] becoming deficient as-far-as the tenth [re]newal In the tenthin [day] one for the [re]newal theheads of the mountains have been seen6 And then it became from the end of forty days and then No h opened thewindowhole of the float which he haseffectuated 7 And then he sent(away)the crow4 and then it went out -(a)

going out and (a) returning- as-far-asthe drying of the waters from over theland 8 [And then No h (made)delayseven days]5 And then he sent(away)the dove from with him for seeing

Have the waters (become)lightweightfrom over the faces of the ground 9

And the dove has not found repose forthe concavity of its foot and so it

returned to him to the float as thewaters [were] over the faces of all theland And then he sent his hand andthen he took it and then he caused it tocome to him to the float 10 And then he(made)delay6 still(more) seven otherdays and then he caused addition [for]sending(away) the dove from the float11 And then the dove came to him for[a] time of [an] evening and see A

ripped-off leaf of [an] olive(tree) in itsmouth And then No h knew the watershave (become)lightweight from overthe land 12 And then he (made)delay7

still(more) seven other days and thenhe sent(away) the dove and it has notadded returning to him still(more) 13

And then it became in one and sixhundred years [for the lives of No h]8 inthe first [[re]newal] in [day] one for the[re]newal the waters have drainedfrom over the land And then No hcaused the covering of the float to turn-aside and then he saw and see Thefaces of the ground have drained 14

2 On spirit In this verse wind is implied Ive tried to translate this word ח ו רconsistently as spirit The Latin word spiritus originally meant breath but came to beused to mean the non-physical lifeforce of a living being (animus) All these meanings arewithin the word ח ו ר Indeed it could be argued that wind and breath are non-physicalwhilst made up of moving particles it is the flow of the particles which makes itbreath rather than just being air Is flow physical 3 On the mountains of ʔaraumlrauml tNote that the name ʔaraumlrauml t -Urartu in Assyrian- was the name of a large geographicregion in which there was a kingdom in the early 1st millenium BCE Somewhere in themountain ranges of this large geographic region the float came to rest A mountain aboutthe border of Armenia now bears the name Ararat from this account 4 On the crow After the crow the Septuagint has to know if the water has ceased perhaps from verse8 5 On [And then Nō h (made)delay seven days] This sentence is added at thesuggestion of the BHS Verse 10s other seven days seems to suggest that Nō h haddelayed a first seven days here 6 On And then he (made)delay The BHS says it isprobably to be read this way The Masoretic text has חל י And then he perforated [to doוsomething new] that is he began 7 On And then he (made)delay The Piel verb hasbeen translated as the BHS suggests it should probably be both here and in verse 10 but

what is found here in the Masoretic text is the Niphal חל י י And then he was delayed 8ו On [for the lives of Nō h] The Septuagint has these words here as also found inGenesis 711 Their meaning is implied whether or not they were copied to this locationor they dropped from it

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2935

29 15 February 2011 Genesis 89

And in the second [re]newal in theseven and twentieth day for the [re]newal the land has dried

15 And then ʔɛlōhı m worded(up) to

No h saying 16 Go out from the float you(s) and your(s) woman and your(s) sons and your(s) sons women with

you(s) 17 And9 all the livingkind which[is] with you from all flesh in theflapperkind and in the large-quadrupedkind and in all the quiet-moverkind quietly-moving over theland bring out with you And then theywill swarm in the land and then they

shall (re)produce and then they shallincrease over the land 18 And thenNo h came out and his sons and hiswoman and his sons women with him19 And10 all the livingkind all the large-quadrupedkind and all the flapperkindand all the quiet-moverkind quietly-moving over the land11 for theirfamilies they have come out from thefloat

20 And then No h built [a] ritual(firestand) for יהוה and then he took from all the pure large-quadrupedkindand from all the pure flapperkind andthen he caused to ascend ascenders inthe ritual(firestand) 21 And then יהוהsmelled the smell of the contentmentand then יהוה said to his heart I will

not still(more) cause addition formaking the ground lightweight12

because of the ʔaumldauml m as thehandiwork of the heart of the ʔaumldauml m

[is] bad from his youth and I will notstill(more) cause addition for smitingall living like which I have effectuated

22 Still all the days of the land seedand harvest and coldness and hotnessand warming-season and cooling-season13 and day and night shall notsabbatize

9 And then ʔɛlōhı m goodspoke No hand his sons and then He said for

them (Re)produce and increase andfill the land1 2 And the fear of you(pl)and the breaking-dread of you(pl) isover all the livingkind of the land 2[andover all the large-quadrupedkind] andover all the flapperkind of the skies[and]3 in all which the ground quietly-moves and in all the fishes of the seain your(pl) hand they have been given3 All quiet-moverkind which it [is] livingshall be for you(pl) for food likegreenness of vegetation I have givenfor you(pl) all 4 Distinctly flesh in itsbreather [its blood]4 you(pl) shall noteat 5 And distinctly your(pl) blood for

your(pl) breathers I seek from [the]hand of all [the] livingkind I seek it andfrom the hand of the ʔaumldauml m from the

9 On And Samaritan Septuagint and Syriac include Masoretic Text omits 10 OnAnd Samaritan Septuagint Syriac and Vulgate include most manuscripts of theMasoretic Text omit 11 On all the large-quadrupedkind and all the flapperkind and allthe quiet-moverkind quietly-moving over the land So reads the Septuagint but theMasoretic Text reads all the quiet-moverkind and all the flapperkind all [those] quietly-moving over the land and the Samaritan reads all the flapperkind and all the quiet-moverkind quietly-moving over the land 12 On for making the ground lightweightHebrew idiom to curse belittle make to be of little value 13 On warming-season andcooling-season Traditionally translated summer and winter these two seasonsapparently make up the whole year But the focus of warming-season is the fruit of summer and cooling-season seems to include autumn and winter 1 On (Re)produceand increase and fill the land These are again the words of Genesis 128 signifying anew beginning albeit man is already bad from his youth now (Genesis 821) 2 On [andover all the large-quadrupedkind] Absent from the Hebrew texts suggested by the

manuscripts of the Septuagint 3 On [and] Present in some manuscripts of theMasoretic Text and Samaritan Pentateuch 4 On [its blood] The BHS suggests this is agloss -an addition to the text- to explain the meaning of in its breather The Hebrewsyntax of the verse would be more usual without it

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3035

3015 February 2011Genesis 9

hand of the man and5 his brother I seek the breather of the ʔaumldauml m

6 [One] spilling the blood of theʔaumldauml m

~ in the ʔaumldauml m6 his blood shall bespilt

as in [the] silhouette of ʔɛlōhı m~ He has effectuated the ʔaumldauml m7 And you(pl) (Re)produce and

increase~[And]7 swarm in the land and

dominate8 in it8 And then ʔɛlōhı m said to No h and to

his sons with him saying 9 And I see

me [Im] causing my covenant tostand [my covenant] with you(pl) andwith your(pl) seed after you(pl) 10

And with all the breatherkind of thelivingkind which [is] with you(pl) inthe flapperkind and9 in the large-quadrupedkind and in all thelivingkind of the land with you(pl)from all the out-goers of the float [forall the livingkind of the land]10 11 And

so I cause my covenant to stand with you(pl) and all flesh shall not be cutoff still(more) from the waters of theinundation and there shall not be still(more) [an] inundation for ruining theland 12 And then ʔɛlōhı m said This[is] the sign of the covenant which I[am] giving between me and you(pl)

and all breatherkind of livingkindwhich [is] with you(pl) for generationsof unseentime 13 My bow I have givenin the cloud and so it shall be for [a]

sign of [a] covenant between me andthe land 14 And then it shall be in myclouding a cloud over the land andthen shall be seen the bow in the cloud15 And then I will remember mycovenant which [is] between me and

you(pl) and all breatherkind of livingkind in all flesh and the watersshall not still(more) become for [an]inundation for ruining all flesh 16 And

so the bow shall be in the cloud and Iwill see it for remembering [a]covenant of unseentime betweenʔɛlōhı m and all breatherkind of livingkind in all flesh which [is] overthe land 17 And then ʔɛlōhı m said toNo h This [is] the sign of the covenantwhich I have caused to stand betweenme and all flesh which [is] over theland

18 And so the sons of No h became thegoers-out from the float Še m andḪauml m and Yap ɛt And Ḫauml m [was] thefather of Kanaʕan 19 Three [are] thesethe sons of No h and from these hasshcattered11 all the land

20 And then No h perforated [tobecome] a man of the ground and then

5 On and Some Masoretic manuscripts the Cairo Genizah the Samaritan Syriac and Vulgate include this word Without it the man of his brother could be understood6 On in the ʔaumldauml m That is by the ʔaumldauml m In both Biblical Hebrew and Greek in not

only used as a locative preposition but is also used to signify the agent bythrough whomsomething is done 7 On [And] The ancient translations the Samaritan version and afew manuscripts of the Masoretic Text include this and 8 On [dominate] The knowntexts have increase ו רב ו as already found earlier in this verse but the BHS suggests itbe emended to ו רד ו dominate on the basis of Genesis 128 Origens recension of theSeptuagint (that found in his Hexapla) supports this emendation reading κατακυριεύσατεαὐτῆς as in Genesis 128 As can be seen a scribal error involving a single letter couldchange ו רד ו dominate into ו רב ו increase 9 On and The Cairo Genizah SamaritanSeptuagint Syriac and some Targums support this and The Masoretic text omits it10 On [for all the livingkind of the land] These words are absent from the Septuagintand the BHS suggests that they are perhaps to be deleted 11 On shcattered The root

נפץ at some times means to scatter and at other times means to shatter Were theseperhaps originally two distinct roots I have coined a word shcattered to translate this verb leaving it to the reader to recognise the verb and determine from each contextwhich sense is meant

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3135

31 15 February 2011 Genesis 9-19

he planted [a] vineyard 21 And then hedrank from the wine and then he wasintoxicated And then he revealedhimself in the midst of his tent 22 And

then Ḫauml m -the father of Kanaʕan- sawthe nakedness of his father And thenhe (made) [it] manifest12 for his twobrothers in the outside 23 And thenŠe m and Yap ɛt took the cloth and thenthey set [it] over the shoulder(girdle) of the two of them and then they wentbackward and then they covered(up)the nakedness of their father and theirfaces [were] backward and the

nakedness of their father they have notseen 24 And then No h awoke from hiswine and then he knew what his smallson13 has effectuated for him 25 Andthen he said

Accursed [is] Kanaʕan~ Servant of servants14 shall he be for

his brothers26 And then he saidGoodspoken [is] יהוה ʔɛlōhı m of Še m

~ and let Kanaʕan be [a] servant forhim27 Let ʔɛlōhı m cause spreading(open)

15 for Yap ɛt~ and let him settle in the tents of

Še mand let Kanaʕan be

~ servant for him28 And then No h lived after the

inundation three hundred years andfifty years 29 And then all the days of

No h became nine hundred years andfifty years and then he died

102 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

112 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

122 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

132 3 4 5 6 7 8 9 10 11 12 13 14 15 16 1718

142 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24

152 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21

162 3 4 5 6 7 8 9 10 11 12 13 14 15 16

172 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27

182 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33

192 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38

12 On (made)manifest Such is the root meaning of this verb It usually refers tomanifesting something by narrating it Whether by word or deed Ḫauml m manifested hisfathers nakedness -that which is to be covered not exposed- and thus he greatly shamedhis father 13 On his small son Nō hs younger son The order of Nō hs sons is alwaysfound in Scripture as Še m and Ḫauml m and Yap ɛt and this may imply birth order TheBook of Jubilees gives this order and specifically states birth years for each This ordermakes Ḫauml m the middle son younger only than Še m Could it be that the small sonreferred to here is in fact Nō hs grandson Kanaʕan who perhaps on being informed of Nō hs nakedness effectuated some unmentioned evil even worse than Ḫauml m did It isKanaʕan that becomes the subject of the curses that follow In the Book of Jubilees710-14 it applies the phrase younger son to the youngest son of Ḫauml m [Nō h] knew allthat his younger son had done unto him and he cursed his son and said Cursed beCanaan And Ham knew that his father had cursed his younger son and he wasdispleased that he had cursed his son and he parted from his father he and his sons with

him Cush and Mizraim and Put and Canaan but neither does it explain what this younger son Kanaʕan actually did 14 On Servant of servants This means a mostservant-like servant Likewise King of kings means a most kingly king 15 On Letcause spreading(open) This verb sounds almost the same as the name Yap ɛt

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3235

3215 February 2011Genesis 20-50

202 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18

212 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

222 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24

232 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

242 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55 56 57 58 59 60

61 62 63 64 65 66 67

252 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

262 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35

272 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46

282 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

292 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35

302 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43

312 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55

322 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

332 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

34

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31

352 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

362 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43

372 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36

382 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

30

392 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

402 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

412 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55 56 57

422 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38

432 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 3031 32 33 34

442 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

452 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28

462 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

472 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31

482 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

492 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33

50

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3335

33 15 February 2011 Deuteronomy 1-22

12 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29 30 31 32

33 34 35 36 37 38 39 40 41 42 43 44 45 46

22 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29 30 31 3233 34 35 36 37

32 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29

42 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29 30 31 32

33 34 35 36 37 38 39 40 41 42 43 44 45 46 47

48 49

5

2 3 4 5 6 I [am] your(s)יהוה ʔɛlōhı m

which I have caused you(s) toexit from the land of Egypt from ahouse of servants 7 There shall not befor you(s) other ʔɛlōhı m against myface 8 You(s) shall not make for you(s)an idol statue1 Every appearancewhich [is] in skies from above or which[is] in the land from sub(jacent) orwhich [is] in the seas from sub(jacent)to the land 9 10 11 12 13 14 15 16 17 18 19

20 21 22 23 24 25 26 27 28 29 30 31 32 33

6

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25

72 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26

82 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20

92 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29

10

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

112 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

122 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

132 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18

142 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

152 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

162 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

172 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

182 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

192 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21

202 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

212 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

222 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

30

1 On idol statue This Hebrew word is only used Biblically for statues involved inworship

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3435

3415 February 2011Deuteronomy 2324

232 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25

24Because a man takes a womanand then1 he marries her and

then it happens if she doesnt findfavour in his eyes because he has foundin her a nakedness of a thing and thenhe writes2 for her an account of cuttingoff and then he gives in her hand and

then he sends her from his house 2 andthen she exits from his house and thenshe goes and then she becomes foranother man 3 and then the latter man

hates her and then3 he writes for heran account of cutting off and then hegives in her hand and then he sendsher from his house or because thelatter man dies which he took her to

1 On Because a man takes a woman and then Here יהוה first tackles this manmadecustom which he hated (Mal 216) rather than endure in the oneness that יהוה haddesigned a man and his wife to endure in (Gen 224) the people had a custom of sendingtheir wives away because they had ceased to look on them with favour They sent themwith a written account which in their eyes severed the oneness of the marriage In three verses יהוה outlines 1) their divorce custom 2) what it caused the woman to do and 3)what the woman was likely to suffer In the fourth verse he applies a penalty to the onewho has initiated this chain of events the man who divorced her in the first place isrestricted from taking her again The wife which he chose not to treasure has become

forbidden to him he thus cannot chose to do love or hatred to her anymore for his choicehas been made and has produced defilement and abominable consequence Evidently יהוהwanted His people to see the bad consequences of this custom of theirs and perhapssome of them would hesitate from divorcing their wives Why did He not absolutely forbiddivorce Messiah answers that it was because of their stubbornness (Mt 198) forbiddingthe custom would not stop them doing it Messiahs teaching deals more completely withdivorce in as much as it reveals the will of הוהי will for marriage that what He has boundshould be honoured until death (Mk 102-12 1Cor 739) יהוה also supplies His Spirit tothose who receive Messiahs teaching so that now His people may not be natural hard-hearted carnal and rebellious in their customs but instead agreeable to יהוה andempowered to do all His will 2 On and then he writes This is just another link in thechain of events marked just like the other links with the consecutive preterite It is not as

the KJV or as the Pharisees took it(Mt 197) that the man is commanded to do any of thisIndeed this passage does not even approve of what he does but instead penalises him forthis action(v4) This passage does not approve of divorce on the basis of a nakedness of athing or on the basis that he hates her (v3)Therefore any discussion of sufficientgrounds for divorce is made void even as יהוה has given no approval of this custom onany grounds 3 On the latter man hates her and then The first verse narrates thewomans husbands actions because he finds in her a nakedness of a thing and this versenarrates the latter mans actions on the basis that he hates her The Pharisaic schools of Hillel and Shammai took a nakedness of a thing as though יהוה had indicated in thisphrase what was sufficient grounds for divorce and then they argued about what anakedness of a thing could mean whether it be as mild as spoiling the food (Hillel) or as

severe as sexual sin (Shammai) But this latter man divorces because he hates herWould either party argue that יהוה had indicated that hatred is sufficient grounds fordivorce Rather it is all merely a narrative without any sanctioning of divorce or anyrestriction until verse 4

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3535

35 15 February 2011 Deuteronomy 24-34

him for a woman 4 he shall not be able4

-her husband the first which he senther- to return to take her to become forhim for a woman after which she has

caused herself to become defiled for it[is] an abomination5 against the face of יהוה and you shall not cause the land tosin which yourיהוה ʔɛlōhı m gives to you[for] property 5 6 7 8 9 10 11 12 13 14 15 16

17 18 19 20 21 22

252 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19

262 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19

272 3 4 5 6 7 8 9 10 11 12 13 14 15 16 1718 19 20 21 22 23 24 25 26

282 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55 56 57 58 59 60

61 62 63 64 65 66 67 68

292 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

302 3 4 5 6 7 8 9 10 11 12 13 14 15 16 1718 19 20

312 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

30

322 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52

332 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

342 3 4 5 6 7 8 9 10 11 12

4 On he shall not be able See verse 1s notes regarding this restriction placed on thehusband] [On her husband In this whole narrative יהוה calls nobody but the firsthusband her husband] [On she has caused herself to become defiled This passive

reflexive verb states that she has caused herself to be defiled She has caused herself tobe defiled by the actions she took in verse 2 which were provoked by her husbandsactions in verse 1 This clearly shows that the second relationship was a defiling sexualrelationship -a form of sexual immorality and not a pure marriage in s eyes- for herיהוהhusband still lived (Rom 73) The divorced woman who understands this thus hasopportunity to not be defiled by entering a second relationship 5 On it [is] anabomination יהוה shows His disapproval of this entire situation so that His people mightlikewise sense the abomination of the defiling sexual relationship between a mans womanand another man It is not the taking back of the defiled wife that is abomination butrather to do so would be to receive what has been defiled by a defilement which should beseen as a defilement the relationship with a man other than her husband Likewise יהוה

has considered His people defiled which have broken faith with Him and whored afteridols (Jer 3 1) And yet as defiled as they have become from their other lovers He calls

Page 7: Scriptures Of The Faith Once Delivered

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 735

7 15 February 2011

intro

Introduction

Published in 2010 this version of the Bible in the English language wastranslated from manuscripts of the Hebrew Scriptures and the Greek NewTestament

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 835

815 February 2011

Table of Contents

GenesisDeuteronomy

9 33

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 935

9 15 February 2011 Genesis 1

1In (what is)first1 ʔɛlōhı m2 hascreated the skies3 and the land 2

and the land has been4 a disarray andan empty(thing) and darkness [was]over [the] faces of [the] deep and the

Spirit5 of ʔɛlōhı m [was] hovering overthe faces of the waters6 3 and then7

ʔɛlōhı m said Let8 light9 become andthen light became 4 And then ʔɛlōhı m

1 On (what is)first The definite article (the) is not used with this Hebrew word here orusually (eg Lev 212 Deut 3321 Is 4610) This word refers to what is first and needsno definite article 2 On ʔɛlōhı m This plural form is used as the plural of a commonnoun which refers to a mighty one whether human or (supposedly) divine The pluralform is also used as a majestic plural to refer to a singular supreme being reckoned to bequalitatively great (though quantitatively just one being) by those who worship thatsupreme being ʔɛlōhı m is thus used as a title for יהוה by His worshipers but ʔɛlōhı m wasalso used by those who worshiped false gods as a title for individual deities theyworshiped For example Daumlg ō n is called ʔɛlōhı m in Judges 1623 and Baʕal is calledʔɛlōhı m in 1Ki 1825 This usage demonstrates that it is not on account of a (post-apostolic) trinity concept that a majestic plural is used as a title for the Creator See1Corinthians 86 3 On the skies The secondary meanings for English heaven arebeyond the semantic realm of the Hebrew word for skies שמים This Hebrew word has thesimple meaning of sky in the broadest sense the skies and the land encompass theUniverse The same word skies is to refer to the realm of the celestial beings or of thestars or of the clouds or of the birds even hanging from a tree is said to be between theskies and the land (2Sam 189) שמים always occurs in a form identical to the Hebrew

dual form but is not dual in meaning Hence in Greek translation it becomes eithersingular ουρανος or plural ουρανοι This translation uses skies for שמים to refer non-specifically to all the space above the land or any region thereof 4 On the land hasbeenThe Hebrew text does not imply became as some translations render itThroughout this narrative and the many other narrative sequences of the HebrewScriptures sequential events are specially marked with the consecutive preterite form of the verb For example the first word of the next verse is ויאמר a consecutive preteritewhich marks that and he said is a sequential event in the narrative The lands beingchaotic is not so marked Therefore it is not the goal of this text to teach that the landbecame disordered after it was created Rather this verse implies that the world isfundamentally a chaotic mess without ʔɛlōhı ms commandments to bring order to it This verse does not describe events but rather sets the scene for the events that follow Watchwhat order is brought out of disorder as world arranges itself in response to the Masterscommandments 5 On and the Spirit If this work were authored in English it wouldprobably read but here Hebrew does not often use a but word when adding sentencestogether Throughout this translation the reader may judge from the context of an andwhether or not a statement contrasts with the previous one 6 On faces of the watersThe Hebrew word for waterwaters like that for skyskies is locked in dual form Toexpect it to change form to represent singular dual or plural meanings is not reasonableSimilarly faces is locked in plural form 7 On and then The sequential force of theconsecutive preterite will often be rendered and then throughout this tranlsation Theconsecutive preterite marks a temporally andor logically sequential event 8 On letThe Hebrew jussive marks that this is a commandment that light should become It is the

imperative force of commandments that English renders with let 9 On light Bringinglight out of darkness is ʔɛlōhı ms first step in bringing form and order to the emptyuniverse Darkness is a non-entity the absence of the light which ʔɛlōhı m gives When Hecauses that light to be withdrawn He creates darkness (Is 457) physically or spiritually

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1035

1015 February 2011Genesis 1

saw the light as good10 and thenʔɛlōhı m caused separation between11

the light and the darkness 5 And then12

ʔɛlōhı m called the light day13 and thedarkness He has called night14 Andthen evening became and then morningbecame one day15[of creating haspassed and a new day has begun]

6 And then ʔɛlōhı m said Let acompression16 become in the midst of the waters and let it become causingseparation between waters for thewaters and so it became17 7 And thenʔɛlōhı m effectuated18 the compressionand then He19 caused separationbetween the waters which [were] from

sub(jacent) to the compression andbetween the waters which [were] fromover the compression And thenʔɛlōhı m saw [it] as good20 8 And then

ʔɛlōhı m called the compression skies And then evening became and thenmorning became a second day[of creating has passed and a new day hasbegun]

9 And then ʔɛlōhı m said Let thewaters from sub(jacent) the skies begathered together to one gathering21

and the dry[land] be seen and so itbecame And then the waters from sub

(jacent) the skies were gathered totheir gathering and so the dry[land]was seen22 10 And then ʔɛlōhı m called

10 On ʔɛlōhı m said[became]ʔɛlōhı m saw as good This important pattern isemphasized by its repetition in this first passage of the Scripture The pattern has asimple meaning יהוה regards the fulfilment of His command to be good Fulfilling Hisword is His goal for His creation It is no different when it comes to His creatures whichhave volition (will) particularly humans if we will be and do what He has commanded forhumans in the Scriptures He will regard this as good The Master Yešuʕ is the Word of יהוה and He fulfills it (Mt 417) and causes His faithful followers to do likewise (Mt 519Ro 214 1Jo 26 Ga 220 Col 127) 11 On between To convey the sense of being

between two things Hebrew uses בין before each of the things English does not usebetween in this way 12 On and then The consecutive preterites here mark chronological events ʔɛlōhı m said and then it became and then He saw it as good andthen He separated it and then he called it day and then evening happened and thenmorning happened 13 On called the light day Note that it is the light that יהוה calledday Scripturally day is daytime period not a 24-hour period Nevertheless the setapart times of הוהי are kept from the dark period before the light period (Lev 2332) anight and then a day is celebrated 14 On He has called night The naming of thedarkness is not a consecutive preterite This infers that the darkness (which alreadyexisted see v2) was already was called night before the light was called day or at leastthat the naming of the darkness is not marked as consecutive to the naming of the light15 On one day It is not as the KJV reads that this evening and this morning were one

day Evening ערב is the last period of the day and is thus a light period evening concludesa day with sunset then night begins Morning בקר is the first period of a new daycommencing with sunrise Therefore one day a second day a third day should beconsidered a count of the daytimes in which יהוה created Since the creation of lightdayיהוה created during daytime Which day begins in this verse The morning here is of thesecond day 16 On compression The Hebrew noun is related to a verb which means tobeathammerstampflatten out a flattened out thing 17 On And so it became TheBHS suggests that this sentence belongs here as in the Greek text rather than at the endof verse 7 Throughout this chapter this sentence is positioned after each creativecommandment of ʔɛlōhı m 18 On effectuated The Hebrew word means to do or makesomething hence this translation 19 On He Or it ie the compression 20 On And

then ʔɛlōhı m saw [it] as good The BHS suggests that this sentence belongs here whichfits the pattern found throughout the chapter 21 On one gathering So reads the Greek text Masoretic text one place 22 On And then the waters These words arepreserved in the Greek text but not in the Masoretic text

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1135

11 15 February 2011 Genesis 1

the dry[land] land and the gatheringof the waters He has called seas andthen ʔɛlōhı m regarded [it] because [itwas] good 11 And then ʔɛlōhı m said

Let the land cause sprouting of shootkind23 [and] vegetation causingsowing of seed [and] the fruit treekindeffectuating fruit24 which [has] its seedin it over the land and so it became 12

And then the land brought outshootkind [and] vegetation causingsowing of seed for its25 kind and thetreekind effectuating fruit which [has]its seed in it for its kind and then

ʔɛlōhı m saw [it] as good 13 And thenevening became and then morningbecame a third day[of creating haspassed and a new day has begun]

14 And then ʔɛlōhı m said Let26 lightsin the compression of the skies becometo cause separation between the dayand the night and they shall be forsigns and for appointments and fordays and years 15 and they shall be for

lights in the compression of the skies tocause light over the land and so it

became 16 And then ʔɛlōhı meffectuated the two of the great lights27

-the great light for the dominion of theday and the small light for the

dominion of the night- and the stars 17 And then ʔɛlōhı m gave them in thecompression of the skies for causinglight over the land 18 and for ruling inthe day and in the night and forcausing separation between the lightand the darkness and then ʔɛlōhı msaw [it] as good 19 And then eveningbecame and then morning became afourth day[of creating has passed and a

new day has begun]20 And then ʔɛlōhı m said Let thewaters swarm a swarmerkind of breatherkind28 of livingkind andflapperkind29 shall flap over the landover the faces of the compression of the skies and so it became30 21 Andthen ʔɛlōhı m created the big reptiles31and all the breatherkind of thelivingkind quietly-moving which the

waters swarmed for their kind and allflapperkind of wing for its kind and 23 On -kind Many Hebrew nouns can be used as singular or as collective nouns (likethe English word fish) When used collectively this translation prefers using a -kind suffixrather than translating them as grammatical plurals 24 On fruit for its kind hasbeen omitted from this as BHS suggests it was added from the following verse 25 On its Hebrew has a masculine and feminine noun system hence KJVs his Englishuses its for impersonal things 26 On letbecome these two English words translateone Hebrew jussive verb a commandment that the lights should become 27 On lightsThe sun produces light and the moon reflects light but as light comes to the earth fromboth they are both called lights 28 On breatherkind The Hebrew word here נפש is very versatile but at its root it is about breath Breathing maintains life and consciousnessin our bodies and hence the word is more traditionally translated soul or psyche I haveretained a more etymological approach using breather to diverge from the many falsebeliefs about soul For example in Biblical usage rarely uses this word to refer to a partof a person usually the whole living person is meant the one who breathes the breatherBreatherkind is used here as the word is here used as a collective noun 29 Onflapperkind the Hebrew word for bird עוף probably once ʕawp- may beonomatopoetic (its sound imitating the flap of wings) It thus refers to flapping creaturessuch as bats (Lev 1119) which are not usually classified as birds 30 On And so itbecame These words are preserved here by the Greek text but not by the MasoreticText 31 On big reptiles Often translated dragons elsewhere in the Bible a tannı n isnot a mythical beast but the very thing that ʔahrō ns staff became in Exodus 710 and

Psalm 9113 indicates that tannicircnicircm are snakelike But in this verse big tannınım arespecified To avoid the mythical nuance of dragon in this age when big reptiles are wellproven to have existed I have translated this word reptile which -unlike snake- alsoallows the possibility for a tannı n to have feet (Ezekiel 322)

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1235

1215 February 2011Genesis 1

then ʔɛlōhı m saw [it] as good 22 Andthen ʔɛlōhı m goodspoke them32saying (Re)produce and increase andfill the waters in the seas And the

flapperkind let it increase in the land23 And then evening became and thenmorning became a fifth day[of creatinghas passed and a new day has begun]

24 And then ʔɛlōhı m said Let theland bring out breatherkind of livingkind for its kind large-quadrupedkind and quiet-moverkindand the paired-livingkind of the land33

for its kind and so it became 25 And

then ʔɛlōhı m effectuated the livingkindof the land for its kind and large-quadrupedkind for its kind and all thequiet-moverkind of the ground for itskind and then ʔɛlōhı m saw [it] as good26 And then ʔɛlōhı m said Lets34

effectuate ʔaumldauml m35 in our silhouette36

and like our semblance and let themdominate in the fishkind of the sea andin the flapperkind of the skies and inthe large-quadrupedkind and in all the

livingkind of 37 the land and in all thequiet-moverkind quietly-moving overthe land

27

And then ʔɛlōhı m created the ʔaumldauml m~~ in His silhouette38~ in [the] silhouette of ʔɛlōhı m~~ He created him39male and female~ He created them

28 And then ʔɛlōhı m goodspoke themand then ʔɛlōhı m said to them (Re)produce and increase and fill the landand tread it down And dominate in thefishkind of the sea and in theflapperkind of the skies and in thelarge-quadrupedkind40 and in all the

32 On goodspoke them Two categories of Hebrew and Greek words have traditionallybeen mistranslated with an English word which literally meant to mark with blood of (pagan) sacrifice One category has here been translated with forms of goodspeak as

those Hebrew and Greek words mean to speak good of or for someone The othercategory has been translated bliss- in this work because the Hebrew and Greek wordsmeans to be happy because יהוה has favoured them in some way 33 On and the paired-livingkind of the land This phrase translates וחיתו־ארץ which contains one of the severalBiblical occurrences of the unusual construct form חיתו which Ive translated paired-livingkind as it may have etymologically been derived from a archaic nominative dualconstruct form hayyata gt hayyətō gt hayətō If this is the origin of this peculiar form itmust have superseded the accusative and genitive forms (which ended in -ay instead of -a) to be here used in the accusative case and elsewhere in the genitive case (Ps 7911)34 On lets ʔɛlōhı m is not alone in watching what He is bringing about The sons of ʔɛlōhı m (heavenly beings see Job 387) are witnesses with Him who like mankind are inHis silhouette and like Him in semblance 35 On ʔaumldauml m This Hebrew word is the nameof the first man and also can refer to humankind or a human I have left it untranslatedthe reader can determine its various meanings by its various contexts 36 Onsilhouette This Hebrew word is related to others shadow The implication is thatʔaumldauml m has an appearance which is like that of ʔɛlōhı m The word is more often used of the statues of false ʔɛlōhı m Should man who is a silhouette of the true ʔɛlōhı m bowhimself down to manmade silhouettes of false ʔɛlōhı m 37 On the livingkind of This isabsent from the Masoretic Text but present in the Syriac Old Testament and in verses 24and 25 38 On in His silhouette The Greek Septuagint lacks these words which do notseem necessary considering what follows 39 On in the silhouette of ʔɛlōhı m He createdhim The first man was created in the silhouette of ʔɛlōhı m The first woman was createdin the silhouette of the first man Thus all humankind is in the silhouette of ʔɛlōhı m both

male and female Yet there is an order in creation and a purpose reflected by that orderas brought out by verses such as 1Corinthians 117-10 and 1Timothy 213 40 On and inthe quadrupedkind These words are evidenced in the Greek and Syriac versions as in verse 26 but have apparently dropped from the Masoretic Text

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1335

13 15 February 2011 Genesis 12

livingkind quietly-moving over theland 29 And then ʔɛlōhı m said See41

I have given for you(pl) all vegetationsowing seed which [is] over [the] faces

of all the land and all the treekindwhich [has] in it [the] fruit of treekindsowing seed for you(pl) it shall be forfood 30 and for all the livingkind of theland and for all the flapperkind of theskies and for all quietly-moving overthe land which [has] in it breather of livingkind I have given42 all greennessof vegetation for food43 And so itbecame 31 And then ʔɛlōhı m saw all

which He has effectuated and seeGreatly good And then eveningbecame and then morning became asixth day44[of creating has passed and

a new day has begun]

2 And so they were finished (up)1 -theskies and the land- and all their

formation2 2 And so ʔɛlōhı m finished(up) in the sixth3 day His work whichHe has effectuated And so Hesabbatized4 in the seventh day from allHis work which He has effectuated 3

And so ʔɛlōhı m goodspoke the seventh

41 On See The word is used to grasp attention and focus it on something or an actionin this case ʔɛlōhı ms providence of food 42 On I have given BHS suggests this verbbe repeated here even without its repetition it is the implied verb 43 On all greennessof vegetation for food Note that this rendering aligns with the Hebrew text in that itdoes not create a false dichotomy tree fruit is not just for humans and green vegetationis not just for animals In fact Genesis 93 indicates that greenness of vegetation is whatwas given to humans to eat So then greenness of vegetation means plantlife -the source

of all vegetables fruits grains- and this statement is by no means specifying asubcategory of food specifically for animals Rather this final statement encapsulates allthat precedes it in these two verses that green plantlife was given for food Modernscience confirms that it is actually the greenness in vegetation (the chlorophyll pigments)that enables plants to store energy from the sun as food energy (photosynthesis) whichcan then be utilised by animals and humans which consume the plants For this reasonplants are called autotrophic producers whereas animals and humans are calledheterotrophic consumers 44 On sixth day This account is not complete until after theseventh day is narrated The first verses of chapter 2 belong at the end of the account of chapter 1 and reveal the reason behind the emphasis given to the six days of creation inthis account (see also Exodus 2011) 1 On And so they were finished (up) These lastthree verses of the first creation narrative summarise the preceeding narrative andindicate the purpose of the six-day form of the narrative to show how the seventh daycame to be set-apart special from all other days The consecutive preterites in these verses are used to mark logical consequence not a temporal sequence as in thepreceding verses Note that ʔɛlōhı m had already finished is work before the end of thesixth day in the previous verse This is why the translation of the consecutive preterites ishere And so instead of And then 2 On formation This Hebrew word often refers toan army but not always in the military sense (as this verse evidences) 3 On sixth TheSamaritan Greek and Syriac texts agree on sixth whereas the Masoretic Text hasseventh ʔɛlōhı m is the perfect example we are to imitate surely He finished up Hiswork on the sixth day and was not still finishing it on the seventh Alternatively if seventh is original finished here should not be taken to imply that He finished by

doing the last works but rather that He chose not to work on the seventh day therebyending the work of creation 4 On And so He sabbatized This is the first occurrence of the root for Šabbauml t in the Scriptures in the verb וישבת The verb implies desistingceasingas one desists from work to observe Šabbauml t

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1435

1415 February 2011Genesis 2

day and so He set it apart5 as in it Hehas rested from all His work whichʔɛlōhı m has created for effectuating

4 These [are] the generations6 of the

skies and the land in their beingcreated In the day7 of יהוה8 ʔɛlōhı mseffectuating skies and land9 5 and[when] all the shrubkind of the fieldbefore it was(being) in the land and allthe vegetation of the field before it wasoutsprouting10 as יהוה ʔɛlōhı m has notcaused rain over the land and [there]wasnt ʔaumldauml m for serving the ground 6

and a vapour was ascending from the

land and then it was causing all thefaces of the ground to drink 7 and thenיהוה ʔɛlōhı m handcrafted11 the ʔaumldauml mloam from the ground And then Heblew in his inhalers12 the breather of

lives13 and the ʔaumldauml m became for abreather of livingkind

8 And then יהוה ʔɛlōhı m planted agarden14 in ʕedɛn15 from[the]east16

And then He set there the ʔaumldauml m whichHe has handcrafted 9 And then יהוהʔɛlōhı m caused to outsprout from theground all treekind desireable forappearance and good for food and thetree of the lives17 in the midst of thegarden and the tree of the knowinggoodness and badness18 10 And astream19 [was] going out from ʕedɛnfor causing the garden to drink and

from there it was separating and thenbecoming20 for four heads 11 Thename of the one [is] Pıšo n21 that [is]the (one) turning around all the land of

5 On He set it apart The root קדש refers to something which is specially ʔɛlōhı ms of Hisnature or set apart for His purpose It may also refer to things which are special to a falseʔɛlōhı m and thus detestable to the true ʔɛlōhı m Here ʔɛlōhı m is choosing the seventhday and setting it apart from all other days as a day which is special to Him What isspecial in His eyes is (to be) special in the eyes of His people (see Exodus 208)

6 On These [are] the generations This phrase typically begins genealogical accounts(eg Gen 69 Gen 1110 Gen 1127) and here indicates the beginning of a secondaccount of the creation The second account focuses on other details of the creation thefirst man and his woman and their first sin by which death came to all humankind (Rom512) 7 On In the day Arguably the sixth day (see verse 7) 8 On הוהי This is therevealed personal Name of our Creator spelled in Hebrew letters See Exodus 315 andthe note in the Preface 9 On skies and land So reads the Greek and the Samaritan versions Masoretic text land and skies 10 On before it was (being) outsproutingThe word outsprouting gives the intended sense of the phrase before it was (being) itis not that the organisms did not yet exist in the ground but rather that they were not yetin the mature form of shrubs 11 On handcrafted This verb refers to the shaping actionof a potter Biblical language is full of beautiful concrete words which can neverthelessbe used in figurative ways (see Psalm 7417) 12 On inhalers Paired inhalers nostrils13 On lives The Hebrew abstract noun corresponding to English life is locked inplural a plurale tantum 14 On garden An enclosure for plants 15 On ʕedɛn TheGreek spelling εδεμ in the LXX and Hexapla evidences that the first vowel was shortʕedɛn means a delight 16 On from[the]east This word means the former position (of the sun) in the day 17 On the tree of the lives ʔɛlōhı ms Wisdom is said to be such atree (Proverbs 318) 18 On goodness and badness The two Hebrew words are thisbroad in meaning They refer to what is morally good and bad but also to what ispleasant and unpleasant and so on 19 On stream No rain yet (verse 5) but yet astream Revelation 221 may indicate the source of this life-giving stream 20 On andthen becoming The verb והיה begins the phrase and is thus consecutive to the

preceeding verb separating and carries its tense Such forms are sometimes calledconverted perfects because they look like the perfect form but are used for consecutiveevents in an imperfect tense narrative 21 On Pıšō n This streams name may meansomething like Disperser

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1535

15 15 February 2011 Genesis 2

the Hawılauml 22 [in] which there [is] thegold 12 And the gold of that land [is]good There [is] the bdellium23 and thestone of the beryl24 13 And the name of the second stream [is] Geho n25 that[is] the (one) turning around all theland of Kuš26 14 And the name of thethird stream [is] Hiddɛqɛl27 that [is]the (one) going east of ʔaššu r28 Andthe fourth stream that [is] Pərauml t29

15 And so יהוה ʔɛlōhı m took the ʔaumldauml mand He caused him to rest in thegarden of ʕedɛn for serving it and for

looking(after) it

16

And then ʔɛlōhıיהוה m (laid)command over the ʔaumldauml msaying From all the treekind of thegarden (as) eating you(s) eat30 17 andfrom the tree of the knowing goodnessand badness you(s) shall not eat from

it as in the day of your(s) eating fromit (as) dying you(s) die31

18 And then יהוה ʔɛlōhı m said Notgood (is) the ʔaumldauml ms being only

himself I effectuate for him a helperlike his complement32 19 And then יהוהʔɛlōhı m handcrafted (again) from theground all the livingkind of the fieldand all the flapperkind of the skies andthen He caused [them] to come to theʔaumldauml m for seeing what he calls for itand all which the ʔaumldauml m calls for it -abreather of livingkind33- that is itsname 20 And so the ʔaumldauml m called

names for all the large-quadrupedkindand for all the flapperkind of the skiesand for all the livingkind of the fieldand for the ʔaumldauml m was not found ahelper like his complement 21 And thenיהוה ʔɛlōhı m caused a sloom to fall overthe ʔaumldauml m and so he fell asleep And

22 On the Hawılauml This place name has the letters of the root hwl which speaks of twisting around The name may originate from the twisting of the Pıšō n stream aroundthis place 23 On the bdellium Does בדלח to refer to bdellium resin or perhaps topearls In the other occurrence (Num 117) the מן from the skies is likened to בדלח inappearance 24 On the stone of the beryl A precious stone of some kind may beindicated by אבן השהם The Aramaic Peshitta translates it as ברולא beryl here and in Exodus2820 25 On Gehō n The Septuagint has γηων rather than γιων which would betteralign with Tiberian Gıhō n The e may be because of the pronunciation of the guttural hlowering the preceding vowel On the other hand Arabic jayha nu is used for large riversand ay regularly shifts to e in Hebrew as also stressed a to ō The name of this streammay mean something like burster 26 On Ku š Ku š was a ancient black Africankingdom around Sudan and the south of Egypt Their ancestor was Kuš son of Hauml m son of Nō ɛh who was saved through the deluge 27 On Hiddɛqɛl This name may mean rapidor swift In the Septuagint it is translated Τιγρις Tigris 28 On ʔaššur Assyria 29 On Pərauml t This streams name may mean fruitful In the Septuagint it is ΕυφρατηςEuphrates 30 On (as) eating you(s) eat The Hebrew Infinitive Absolute often has anadverbial function and is often used with a verb of the same root to emphasize verbalaction as here 31 On (as) dying you(s) die This adverbial treatment of the Infinitive Absolute reveals what really happened when our ancestors ate from that tree they beganto die in a dying manner as do we each day in this corrupted mortal body 32 On a

helper like his complement Woman was created from the man and for the man as Paultaught (1Corinthians 118-9) Woman is mans helper and is fashioned to be suitable forhim his complement which fits him 33 On a breather of livingkind The BHS suggeststhese words are an added explanation specifying what the man was naming

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1635

1615 February 2011Genesis 2

then He took one of his side(bone)s34 And then He closed-up the flesh (as) sub(stitute for) it 22 And then יהוה ʔɛlōhı mbuilt the side(bone) -which He has

taken from the ʔaumldauml m- for a woman35 And then He caused her to come to theʔaumldauml m 23 And then the ʔaumldauml m said

This(one) [is] the instant~ bone from my bones

~~ and flesh from my fleshfor this(one)~~ [a name] Woman36 is called~ as from her man37

~~ this(one) has been taken24 On[account of this] so (a) man

loosens(from) his father and his motherand then he adheres in his woman38and so the two of them39 become for

34 On He took one of his side(bone)s Ribs Do ʔaumldauml ms sons have one less rib than hisdaughters No both male and female descendants of ʔaumldauml m have twelve pairs of ribs If ʔaumldauml m had lost his arms would his children be born without arms Of course not TheScripture does not say that יהוה ʔɛlōhı m removed or altered any of ʔaumldauml ms DNA so wewould not expect that ʔaumldauml ms descendants would be affected by his loss of a ribLikewise the Scripture does not say that ʔaumldauml m was once both male and female or thathis feminine nature was taken away from him and formed into a woman This is a modernand false teaching and is as ludicrous as saying that the heavenly Father lost His Wisdom

or was in any way diminished when He spoke forth His Word Rather ʔaumldauml m had withinhim before and after losing the rib the creational potential of all that is male and all thatis female The wonderful feminine nature of a woman is what manifests in the absence of that which is specifically (and likewise wonderfully) male Like ʔaumldauml m his sons todayhave within them all that is needed to make a male or a female the male humanpossesses both X and Y sex chromosomes The converse is not true A female human hasonly X sex chromosomes It is impossible to make a male human from a female humanschromosomes Therefore modern genetics confirms that a woman can be fashioned fromthe genes of a man but not vice versa 35 On for a woman To be a womanwife Theword for woman is the same as for wife throughout Scripture 36 On Woman ʔɛššauml inOrigens Hexapla Masoretic Text evidences a further attenuation of the first vowel ʔiššauml 37 On from her man From ʔıšauml h = her man(husband) So reads the SamaritanPentateuch Targum Onqelos and the Septuagint The Masoretic text reads ʔı š (a) manThe original pronunciation of man and woman is unknown but as in English the twowords have a similar pronunciation in Hebrew and several other Semitic languages Itcould be that the original difference was a š in man (in ʔanš- perhaps) and a softer θ inwoman (in ʔanθ- perhaps) 38 On he adheres in his woman It is quite uncreationalthat a man should tear away from his woman with whom he has become one flesh39 On the two of them So reads the Septuagint the Syriac and the Vulgate also theSamaritan versions and several Targums (Neofiti Pseudo-Jonathan Genizah TargumFragment) The words are also present in the Masters quotation of the passage inMatthew 195 and Mark 108 and also Pauls in 1Co 616 and Eph 531 The MasoreticText does not have these words Why Was there something wrong in the eyes of scribes

in this statement that two of them become one flesh Perhaps their acceptance of their ancient Hebrew customs of polygyny or of divorce and remarriage But such thingsיהוה ʔɛlōhı m neither commanded nor approved of from the beginning they have not beenso (Matthew 198) but marriage has been for just the two of them

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1735

17 15 February 2011 Genesis 23

one flesh 25 And so40 the two of themwere uncovered41 the ʔaumldauml m and hiswoman and they were not ashamed of themselves42

3and the snake has beencircumspect1 more than all the

livingkind of the field which יהוהʔɛlōhı m has effectuated And then hesaid to the woman Even as ʔɛlōhı mhas said2 you(pl) shall not eat from allthe treekind of the garden 2 And thenthe woman said to the snake From thefruit of the treekind of the garden weeat 3 and from the fruit of the tree

which (is) in the midst of the gardenʔɛlōhı m has said You(pl) shall not eatfrom it and you(pl) shall not touch in

it lest you(pl) die 4 And then thesnake said to the woman You(pl) willnot (as) dying die 5 -as ʔɛlōhı m (is)knowing- as in the day of your(pl)

eating from it your(pl) eyes will thenbecome open and then you(pl) willbecome like the ʔɛlōhı m3 knowers of goodness and badness 6 And then thewoman saw as good the tree for foodand as a longing it (was) for the eyesand the tree was desirable for causinginsight And then she took from itsfruit And then she ate And then shegave also for her man with her4 And

then they ate 7 And then the eyes of the two of them were opened and theythen knew them(selves) as uncovered

And then they sewed together leaves of

40 On And so The consecutive preterite typically marks a verb which is temporally andor logically consequent If temporal consequence is meant it would mean that the twobecame naked after the ʔaumldauml ms declaration about his woman in verse 23 I have takenthe verb as logically consequent which thus implies that their Creator left them nakedbecause they were to adhere to each other as described in verse 24 their nakedness

facilitated this Nakedness facilitates sexual arousal and facilitating sexual arousal istotally appropriate in the context of a valid marriage such as this one But it is totallyinappropriate to make a display of nakedness out of this context Some forms of public art-ancient modern and even religious- can only be justified by refusing this simple truththat nakedness facilitates sexual arousal 41 On uncovered There is a wordplay (pun)between uncovered ʕarummı m in this verse and circumspect ʕaumlru m in the nextlinking the two verses 42 On they were not ashamed of themselves Or of each otherThis translates the reflexivereciprocal nature of the hitpaʕʕel stem Here the beauty of the first state of human sexuality is shown In this proper context of valid monogamousmarriage sex is wonderful and nothing to be ashamed of But outside of the propercontext so much harm has been done outside the Creatorss plan that sex has become ashameful thing for many 1 On circumspect The ʔaumldauml m and his woman were ʕarummı m(uncovered) and the snake was ʕaumlru m (circumspect) more than all And whilst theywere ʕarummı m without being ashamed the ʕaumlrum snake ought to have been ashamedfor the way he used his craftiness here 2 On Even as ʔɛlōhı m has said If it is so to beread it seems the first in the Scripture to exaggerate a command of ʔɛlōhı m was thesnake 3 On the ʔɛlōhı m This may be interpreted as singular or plural here In theplural sense ʔɛlōhı m can refer to mighty beings (the angels according to the Greek translation of Psalm 85 who are also called sons of ʔɛlōhı m in Job 16 amp 21 and Genesis624) who apparently were created with a knowledge of goodness and badness perhapsthat they might see and commend the work of הוהי ʔɛlōhı m (see Job 387) 4 On her manwith her Her man was with her during this transgression of הוהי ʔɛlōhı ms command anddid not keep her from it What a failure of leadership and of taking responsibility for the

woman that יהוה ʔɛlōhı m had brought to him (222) Did he wrongly assume that hewould not be held responsible for her and that by blaming her for her own actions hewould thereby justify himself even if he follows her example (verse 12) Likewise his firstson makes himself not to know his responsibility for his younger brother (49)

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1835

1815 February 2011Genesis 3

a fig(tree) And so they effectuated forthem(selves) bindings5

8 And then they heard the sound6 of יהוה ʔɛlōhı m going(to and fro) in the

garden for the spirit of the day andthen the ʔaumldauml m hid himself and hiswoman from the faces7 of יהוה ʔɛlōhı min the midst of the treekind of thegarden 9 And then יהוה ʔɛlōhı m calledto ʔaumldauml m And then He said for himWhere [are] you(s) 10 And then hesaid Your(s) sound I heard in thegarden And then I feared as naked[am] I and then I hid (myself) 11 And

then He said Who (made)manifest for you(s) as naked you(rself)(s) Is it thatfrom the tree (of) which I (laid) youcommand for not (to) eat from it you(s) have eaten 12 And then the ʔaumldauml msaid The woman which you(s) gave tome she gave for me from the tree andthen I ate 13 And then יהוה ʔɛlōhı m

said for the woman What [is] this you(s) have effectuated And then thewoman said The snake (caused) medelusion and then I ate 14 And then

יהוה ʔɛlōhı m said to the snakeAs you(s) have effectuated this

accursed you(s) [are] from all the large-quadrupedkind and8 from all thelivingkind of the field

Over your(s) belly you(s) shall goand loam you(s) shall eat all the daysof your(s) lives

15 And hostility I set between you(s)and the woman and between your(s)

seed and her seedit shall (be on)lookout(for) you(s) (a)head and you(s) shall (be on)lookout(for) him (a) heel

16 And to the woman9 He (has) saidAs causing(to)increase I cause(to)

increase your(s) travail and your(s)conception in travail you(s) shall birthsons

5 On bindings Such belt-like garments with hanging pieces barely covering thereproductive organs are -in some primitive cultures- all the clothing that man sees asnecessary But יהוה ʔɛlōhı m fits our ancestors with coverings which are sufficient in Hiseyes (verse 21) He has thereby taught mankind what is appropriate for coveringnakedness 6 On sound The Hebrew word ול ק often implies voice but is used for abroader set of meanings voice noise sound Ive chosen sound as a consistenttranslation but obviously the sound of a person will usually be his voice 7 On facesThis is another plurale tantum with a singular meaning I have translated it according toits form but the reader should note from its usage throughout this translation that facesis the regular Hebrew way of saying surface or face or presence and by no meansimplies more than one face 8 On from all the large-quadrupedkind and The BHSsuggests that these words were perhaps an addition The versions include them Is itbecause a snake is not a quadruped that they thought the words inappropriate The snakeneed not have been a large-quadruped to become more accursed than all large-

quadrupedkind Then again perhaps it once did go on four legs There seems to beconsensus amongst scientists that they once did have four legs like (most) lizards still do9 On And to the woman And is lacking from the Masoretic text but not from theSamaritan the Septuagint or the Vulgate

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1935

19 15 February 2011 Genesis 3

and to you(s) (is) its overflow and you(s) shall dominate in it10

17 And for the ʔaumldauml m11 He (has)said12

As you(s) have listened for the soundof your(s) woman and then you(s) atefrom the tree (of) which I (laid) you(s)command saying You(s) shall not eatfrom it

accursed [is] the ground because of you(s)

In travail shall you(s) shall serve it13

all the days of your(s) lives18 And thornkind and thistlekind it

shall cause to outsprout for you(s) andthen you(s) shall eat the vegetation of the field

19 In the sweat of your(s) inhalers you(s) shall eat bread

as-far-as [the time of] your(s)returning to the ground as from it you(s) were taken

as loam you(s) [are] and to loam you

(s) return20 And then the ʔaumldauml m called thename of his woman Hawwauml h as shewas mother of every(one) living 21 Andthen יהוה ʔɛlōhı m made -for the ʔaumldauml mand for his woman- coverings of skin

And then He caused them to beclothed14

22 And then יהוה ʔɛlōhı m said SeeThe ʔaumldauml m has become as one from us

for knowing goodness and badness And now lest he sends his hand andthen he takes also from the tree of thelives and then he eats and then he

10 On and to you(s) (is) its overflow and you(s) shall dominate in it In the midst of overflowing travail the woman is still to have success This emendation to the text issuggested by the BHS as probably original an explanation of the preceding words Almost identical words are found in Genesis 47 where another is told to dominate in themidst of another negative overflow I have followed this emendation to the words becausethe context supports it and both the meaning and structure of the parallel phrases in

Genesis 47 are hard to explain with reference to the received text It seems that ancientscribes -unsure of the meaning of these phrases- may have come to understand the wordsas you(s) shall dominate him and may have thus corrected the text to theMasoretic form and to your man (is) your overflow and he shall dominate youwhich would better fit the knowledge that ʔɛlōhı m wants the woman to be subject to theman and not vice versa However the Apostolic Scriptures assure us that the womansposition of submission is a beautiful thing which predates sin her submission is ordainedfrom creation (1Corinthians 118-9 1Peter 35 1Timothy 211-13) It is therefore notthe result of sin punishment or curse 11 On And for the ʔaumldauml m The BHS suggests forthe ʔaumldauml m rather than for ʔaumldauml m (Masoretic pointing) A definite article (the) usuallyprecedes ʔaumldauml m in this narrative This emendation is consistently followed in thistranslation 12 On He (had) said Non-sequential verbs are used for this phrase in verse

16 and verse 17 This may indicate that the word to the man and to the womanchronologically preceded the cursing of the snake in verse 14-15 These responses to thesin of the man and of the woman may have chronologically followed the confessions in verse 12 and verse 13 respectively Whether this is so or not it is clear that יהוה ʔɛlōhı mdoes not go along with their shifting of blame but has spoken to each the negativeconsequences brought about under His sovereignty in response to their disobedience Sothe narrator deals first with the cursing of the snake and puts the snake out of thepicture before continuing the story of our two ancestors but by no means indicates thatour ancestors managed to divert יהוה ʔɛlōhı ms judgment from themselves to the snake13 On you(s) shall serve it The BHS says it is so to be read The received text has youshall eat(s) it 14 On And then He caused them to be clothed The preceding verse

indicates that our ancestors were beginning to procreate Our parents need to know howto cover themselves because they would not be alone for much longer That יהוה ʔɛlōhı mgave them כתנת indicates that their bindings of fig leaves were not sufficient to cover theirnakedness in His eyes

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2035

2015 February 2011Genesis 34

lives for unseentime15 23 And thenיהוה ʔɛlōhı m sent him (away) from thegarden of ʕedɛn for serving the groundwhich he was taken from there 24 And

then He pushed (out) the ʔaumldauml m andthen He caused him16 to settle from theeast of the garden of ʕedɛn and thenHe set17 the kərubı m and the flame of the sword turning(over) itself forlooking(after) the way of the tree of thelives

4 And the ʔaumldauml m has known1 Hawwauml hhis woman and then she conceived

and then she birthed Qayin and then

she said I have acquired2 a man withה ו ה י [helping me] 2 And then shecaused addition3 for birthing hisbrother Habɛl And then Habɛl became(a) grazer4 of small-cattle5 and Qayinhas become a server of ground 3 And itbecame from the end of [multiple] daysand then Qayin brought a gift for יהוהfrom the fruit of the ground 4 andHabɛl has brought -also he- from the

firstborns of his small-cattle and fromtheir (visceral)fat And then יהוה lookedto Habɛl and to his gift 5 and to Qayinand to his gift He has not looked And

then (emotion) burned for Qayin6greatly and then his faces fell7 6 Andthen יהוה said to Qayin For what[reason] has (emotion) burned for you(s) And for what [reason] have your(s) faces fallen 7 Is it not if you(s) dogood an (up)lifting And if you(s) dontdo good sin (is a) stretcher-out (inwait) for the opening And to you(s) (is)its overflow and you(s) shall dominate

in it8 8 And then Qayin said to Habɛlhis brother Let us walk the field9

And then it became in their being in thefield and then Qayin stood(up) to Habɛlhis brother and then he killed him 9

And then יהוה said to Qayin Where [is]Habɛl your(s) brother And then hesaid I have not known Is it that [a]looker(after) my brother I [am] 10

And then He said What have you(s)

effectuated The sound of the bloods10

15 On unseentime The Hebrew and Greek words imply more that eternity is hiddentime rather than that it never will end In some contexts the words refer to a time thatwill end (eg Deut 1517) though we know not when In other contexts it is hidden fromus whether the unseentime will end or not 16 On He caused him him is suppliedfrom the Septuagint 17 On and then He set This verb is suggested by the Septuagintsκαὶ ἔταξεν 1 On has known This translation highlights that the verb here is notmarked as consecutive (For contrast see verse 25 where a consecutive verb is used)Contrary to the common misconception that sex began after sin I suggest that the ʔaumldauml mfirst knew Hawwauml h soon after she was presented to him (Genesis 222) Evidently inGenesis 225 they were naked for the very purpose that the ʔauml dauml m should know Hawwauml h Did -s plan for their nakedness -that they should thereby (Re)produce and increaseיהוה

fail until sin occurred Reader be assured that sex within marriage has always been the Almightys plan He created it 2 On I have acquired This word תי י נ ק has a root which issimilar in spelling to the name Qayin 3 On she caused addition Such a verb is used forthe sense of repeating the same action in this case birthing 4 On grazer רעה ashepherd feeding sheep and tending to all their needs this word is often used assymbolic for a leader appointed by יהוה 5 On small-cattle Sheep and goats are groupedtogether by this word צאן 6 On (emotion) burned for Qayin Usually this is said of angry emotion 7 On his faces fell Qayin entered a depressed saddened self-pityingmood 8 On you(s) shall dominate in it Find these words and their sense also inGenesis 316 In the midst of an overflowing feeling and tendency to sin Qayin isencouraged to dominate 9 On Let us walk the field These words present in the

Samaritan Syriac Greek and Latin are absent from the Masoretic text Manymanuscripts and editions of the Masoretic text leave a gap here for the words 10 Onbloods When the Hebrew word is plural it tends to imply blood that has been shedblood that is no longer one as it was inside the body

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2135

21 15 February 2011 Genesis 4

of your(s) brother [is] crying-out to mefrom the ground 11 And now accursed[are] you(s) from the ground whichhas opened its mouth for taking the

bloods of your(s) brother from your(s)hand 12 As you(s) serve the ground itshall not cause addition [for] giving itsstrength for you(s) Tottering andwagging you(s) shall be in the land 13

And then Qayin said to ה ו ה י Great ismy twistedness11 from lifting12 14 See

You(s) have pushed me (out) the(current)day from over the faces of theground and from your(s) faces I shall

be hidden and then I shall be totteringand wagging in the land and then itshall become every finder of me shallkill me 15 And then יהוה said for himTherefore every13 killer of Qayinsevenfold [Qayin] shall be avenged

And then יהוה set for Qayin a sign fornot (to) smite him every finder of him16 And then Qayin went out from(before)the faces of יהוה and then he

sat14 in the land of No d15 east of ʕedɛn

17 And then Qayin knew his woman And then she conceived and then she

birthed Hɛno k And then [Qayin]became builder of (a) city16 and thenhe called the name of the city like thename of his son Hɛno k 18 And thenƔırauml d17 was birthed for Hɛno k andƔırauml d has birthed Mahıʔe l andMahıʔe l18 has birthed Matušaumlʔe l19 andMatušaumlʔe l has birthed Lamɛk 19 Andthen Lamɛk took for him(self) twowomen the name of the one ʕaumldauml h

and the name of the second Sɛllauml h 20 And then ʕaumldauml h birthed Yaumlbauml l he hasbeen (a) father of 20 (everyone) sitting21

[in] tents of 22 (livestock)possession23 21

And the name of his brother [was]Yubauml l he has been (a) father of every(one) grabbing stringed-instrument andwind-instrument 22 And Sɛllauml h -alsoshe- has birthed Tubal-Qayin (a) fatherof every(one) whetting24 copper and

11 On twistedness Twisted behaviour results in twistedness as a punishment The wordון ע can refer to eitherboth the twisted behaviour and the punishment brought about by it12 On Great is my twistedness from lifting This is the Hebrew way of saying somethingis too big to lift Qayin is saying that he cannot cope with the results of his sin 13 Onevery This is the same Hebrew word as for all כל Im tried to consistently translate itall whenever sensible and as every elsewhere In some contexts it will be apparentthat this every has a similar meaning to any 14 On sat Such is the literal meaningof the Hebrew verb which is commonly used to mean dwelt 15 On Nō d But Greek has Ναιδ Samaritan simply has נד The participle is nauml d wagging in verses 12 amp 13Nō d may be an infinitive of the same root meaning (a) wagging 16 On builder of (a)city Or some manuscripts point it נה עיר ב building a city 17 On Ɣırauml d The phoneme

preserved in Arabic letter ghain seems to be indicated in the LXX form Γαιδαδ18 On Mahıʔe l and Mahı ʔe l LXX has Μαιηλ and Samaritan has similarly מחיאל מחיאלMasoretic text has one form and then a second form מחויאל מחייאל Did the ו form resultfrom the similar shape of the following name מתושאל 19 On Matušaumlʔe l But the LXXapparently confuses the name with another Μαθουσαλα 20 On father of Here isintroduced the Biblical idiom in which -aside from genetic relationship- the originator of a behaviour or lifestyle is called the father of those who do similarly Consider the wordsof Maumlšı h in John 844 and Matthew 545 21 On sitting As in verse 16 the meaningdwelling is implied 22 On tents of This translates a proposition found in the BHSand in 2Chronicles 1415 י ל ה א The Masoretic Text has ו לה א tents and The LXX readsin tents nurturing 23 On (livestock)possession The word נה ק מ seems to literally

mean possession but is most commonly used of livestock Perhaps it is fair to suggestthat wealth was once measured more in livestock than in money Consider the words of Genesis 3043 24 On (a) father of every(one) whetting The suggestions of the BHS arehere translated The Masoretic text has whetting every cutter (of)

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2235

2215 February 2011Genesis 45

iron And the sister of Tubal-QayinNoʕɛmauml h 23 And then Lamɛk said forhis women

ʕaumldauml h and Sɛllauml h hear my sound

Women of Lamɛk listen (to) myutterance As I have slain a man for my bruising

and a boy for my welt24 as sevenfold Qayin shall be

avenged and Lamɛk seventy andseven25

25 And then the ʔaumldauml m knew hiswoman still(more) And then shebirthed a son and she called his name

Še t as she has said ʔɛlōhı m has set26for me (an)other seed sub(stituting for)Habɛl as Qayin has killed him 26 Andfor Še t -also him- has been birthed (a)son and then he called his nameʔɛnō š This(one) has (caused)delay27

for calling in the name of הוהי

5This [is] the recounting of thegenerations of ʔaumldauml m In the day of

ʔɛlōhı ms creating ʔaumldauml m in semblance

of ʔɛlōhı m He has made him2

Maleand female He has created them Andthen He goodspoke them and then Hecalled their name ʔaumldauml m in the day of their being created

3 And so ʔaumldauml m lived thirty and ahundred years and then he caused(to)birth a son like his semblance in hissilhouette And then he called his nameŠe t 4 And then the days of ʔaumldauml mafter his causing[the]birth[of] Še t

became eight hundred years And so he

caused(to)birth sons and daughters 5

And so all the days of ʔaumldauml m which hehas lived became nine hundred yearsand thirty years And then he died

6 And so Še t lived five years and ahundred years and then he caused(to)birth ʔɛno š 7 And then Še t lived afterhis causing[the]birth[of] ʔɛno š seven

years and eight hundred years And sohe caused(to)birth sons and daughters8 And so all the days of Še t becametwelve years and nine hundred years

And then he died9 And so ʔɛno š lived ninety years and

then he caused(to)birth Qaynauml n 10 Andthen ʔɛnō š lived after his causing[the]birth[of] Qaynauml n fifteen years and eighthundred years And so he caused(to)birth sons and daughters 11 And so allthe days of ʔɛno š became five years andnine hundred years And then he died

12 And so Qaynauml n lived seventy yearsand then he caused(to)birth Mahlalɛʔe l13 And then Qaynauml n lived after his

causing[the]birth[of] Mahlalɛʔe l forty years and eight hundred years And sohe caused(to)birth sons and daughters14 And so all the days of Qaynauml nbecame ten years and nine hundred

years And then he died15 And so Mahlalɛʔe l lived five years

and sixty years and then he caused(to)birth Yarɛd 16 And then Mahlalɛʔe llived after his causing[the]birth[of]

Yarɛd thirty years and eight hundred years And so he caused(to)birth sons

25 On seventy and seven Lamɛk considered himself more righteous than Qayin becausethe boy he murdered had first bruised him By his knowing goodness and badness Lamɛkpresumptuously awards himself greater vengence than יהוה graciously gave to QayinMaking declarations about how one thinks things should be is not obedience to the wordof הוהי 26 On set The name Še t sounds like the Hebrew word for set and is spelledthe same 27 On This(one) has (caused)delay So reads the LXX that ʔɛnō š hopedwaited to call the name In Hebrew root y-h-l speaks of delay In a world where eachrushed to his own way perhaps this records that ʔɛnō š was different ʔɛnō š delayedhimself to call on the name of הוהי that he might walk His way perhaps But the Masoretic

text has a word of a different root h-l-l חל ו ) אז ה At) that time it has been perforated -theseal was broken so to speak a new activity had begun But was calling on the name of יהוה really so new Consider Genesis 41 The Samaritan אז החל could be read as theMasoretic text or as (At) that time he has (caused)delay

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2335

23 15 February 2011 Genesis 56

and daughters 17 And so all the days of Mahlalɛʔe l became five and ninety

years and eight hundred years Andthen he died

18 And so Yarɛd lived two and sixty years and a hundred years1 and thenhe caused(to)birth Hɛnō k 19 And then

Yarɛd lived after his causing[the]birth[of] Hɛno k eight hundred years And sohe caused(to)birth sons and daughters20 And so all the days of Yarɛd becametwo and sixty years and nine hundred

years And then he died21 And so Hɛno k lived five and sixty

years and then he caused(to)birthMatušalah 22 And then Hɛno k went(toand fro)2 with the ʔɛlōhı m3 after hiscausing[the]birth[of] Matušalah threehundred years And so he caused(to)birth sons and daughters 23 And so allthe days of Hɛno k became five andsixty years and three hundred years 24

And so Hɛno k went(to and fro) with theʔɛlōhı m And [then] he wasnt[found]4

as ʔɛlōhı m has taken him25 And so Matušalah lived seven andeighty years and a hundred years5 andthen he caused(to)birth Lamɛk 26 Andthen Matušalah lived after his causing[the]birth[of] Lamɛk two and eighty

years and seven hundred years And sohe caused(to)birth sons and daughters

27 And so all the days of Matušalahbecame nine and sixty years and ninehundred years And then he died

28 And so Lamɛk lived two and eighty

years and a hundred years6 and thenhe caused(to)birth a son 29 And thenhe called his name No h7 saying This[one] shall make us sigh [relief] fromour works8 and from the travail of ourhands from the ground which יהוה hascursed it 30 And then Lamɛk livedafter his causing[the]birth[of] No h fiveand ninety years and five hundred

years And so he caused(to)birth sons

and daughters 31 And so all the days of Lamɛk became seven and seventy yearsand seven hundred years And then hedied 32 And so No h became a son of five hundred years and then No hcaused(to)birth Še m Ḫauml m and Yap ɛt

6 And then it became as the ʔaumldauml mhas perforated1 for increasing over

the face of the ground and daughtershave been birthed for them 2 And then

the sons of the ʔɛlōhı m saw2 thedaughters of the ʔaumldauml m as good they[were] And then they took for themwomen from all which they haveelected 3 And then יהוה said My spiritshall not reckon in the ʔaumldauml m forunseentime in their erring he [is] flesh

And so his days will become a hundred1 On and a hundred years The Samaritan version (and a medieval manuscript of theMasoretic Text) does not have these words The Samaritan version mentions 785 years inthe next verse (instead of 800) and gives a total of 847 years in verse 20 (instead of 962) 2 On And then Hɛnō k went(to and fro) The Greek text interprets this as but Hɛnō k didwell-please the Almighty and similarly in verse 24 See again Hebrews 115 3 On Andthen Hɛnō k went(to and fro) with the ʔɛlōhı m Some Latin Vulgate manuscripts andGreek manuscripts insert And then Hɛnō k lived here no doubt in imitation of thesurrounding pattern 4 On he wasnt[found] found is found in the Greek text and inHebrews 115 5 On seven and eighty years and a hundred years The Greek text has167 years before fathering Lamɛk and 802 years after to make the same total number of years of Matušalahs life 969 The Samaritan text has 67 and 653 and a total of 7206 On two and eighty years and a hundred years The Samaritan version has 53 yearsbefore fathering Nō h 600 years after and a total of 653 years 7 On Nō h The name isspelled with the first two letters of the root for sigh here but may be derived from a

similar root meaning repose 8 On works So reads the Samaritan Greek Syriac and Vulgate and many medieval manuscripts of the Masoretic Text others read work1 On perforated That is humankind figuratively broke through to do something newhe began to increase 2 On saw In the sense of regarded as in Genesis 14

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2435

2415 February 2011Genesis 6

and twenty years 4 The nɛp ılı m3 havebeen in the land in those days and alsoafter so when the sons of the ʔɛlōhı mcome to the daughters the ʔaumldauml m and

then they birth for them These [were]the forceful (ones) from unseentimethe men of the name

5 And then יהוה saw as vast thebadness of the ʔaumldauml m in the land andall the handiwork of the cogitations of his heart4 [was] only bad all the day 6

And then יהוה sighed as He haseffectuated the ʔaumldauml m in the land andthen He travailed (Himself) to His

heart 7 And then יהוה said I will wipe(away) the ʔaumldauml m which I have createdfrom over the faces of the ground fromʔaumldauml m as-far-as beast as-far-as quiet-moverkind and as-far-as theflapperkind of the skies as I havesighed as I have effectuated them 8

And No h has found favour in the eyesof הוהי

9 These [are] the generations of No hNo h [was] (a) righteous man complete

he has been in his generations Withthe ʔɛlōhı m No h has gone(to and fro) 10

And then No h caused(to)birth threesons Še m Ḫauml m and Yap ɛt 11 And thenthe land (became) ruined (before)thefaces the ʔɛlōhı m and so the land(became) filled [with] wrong 12 Andthen ʔɛlōhı m saw the land and see Ithas (been) ruined as all flesh over theland has caused its way to be ruined

13 And then ʔɛlōhı m said for No h[An] end of all flesh has come (before)my faces as the land is filled [with]wrong from their faces5 and see me[Im] causing them to be ruined from[there] with the land6 14 Effectuate for

3 On The nɛp ılı m The non-canonical books 1Enoch and Jubilees relate the story of thesegiants the nɛp ılı m the offspring of a forbidden union between human women and angels

(the sons of the ʔɛlōhı m see Job 16 21) who are male in form These angelic fathersare the angels which kept not their first estate but left their own habitation and the Almighty sent them to a prison for spirits where they are reserved in everlasting chainsunder darkness unto the judgment of the great day (see Jude 16 amp 2Peter 24) [These Apostolic writings relate and affirm understanding previously recorded in works such as1Enoch and Jubilees] These angels are the spirits in prison which sometime weredisobedient when once the longsuffering of [ʔɛlōhı m] waited in the days of Nō h while theark was a preparing wherein few that is eight souls were saved by water (1Peter319-20) Their gigantic offspring the nɛp ılı m killed and devoured animals and humanswith an insatiable appetite and were greatly feared and remembered and worshiped bymen The Almighty decreed the destruction of their flesh but being the hybrids of immortal and mortal beings their spirits lived on as the unclean spirits the evil spiritsknown as demons Hence it is said that the nations worship demons and not gods theirname of the giants lives on with their spirits After the flood in response to Nō hs prayerthe Almighty ordered the spirits of the giants to be bound in a spiritual prison but Śauml tauml n(also called Maśtemauml h ) pleads with the Almighty to allow a tenth of them to remain in theearth to do his dirty work of afflicting mankind for their sins And so Śaumltauml n became theprince of the demons and their work becomes associated with Śaumltauml n (see Mark 322-23) 4 On heart In the Scriptures heart refers to the hidden inner part of a human wherethe thinking and feeling takes place as opposed to the outer part the body In Englishusage heart is primarily used of the emotions or subconsciousness but in Biblicallanguage all the thinking part of us is implied all the mind in its many functionsBiblically to know something with the heart implies nothing more than to know

something with the head The head-heart dichotomy -popular amongst English speakers-is not a reality in Biblical language 5 On from their faces This literally translates whathas the sense because of them 6 On from [there] with the land The BHS suggeststhe from which is also present in the Samaritan Targum

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2535

25 15 February 2011 Genesis 6

you(s) [a] float7 of trees of cypress8(with) nests you(s) shall effectuate thefloat -(with) lowest [nests] second[level nests] and third [level nests] you

shall effectuate it-9 and then you shallcopher10 from (in)house and fromoutside in the copher 15 And this [is thesize] which you(s) shall effectuate [for]it Three hundred cubits [is] the lengthof the float fifty cubits [is] its breadthand thirty cubits [is] its height and to[a] cubit you shall finish it (up)11 16 [A]meridian [windowhole] you(s) shalleffectuate for the float from above and

the opening of the float in its side youshall set 17 And I see me [Im]causing the inundation -waters-12 tocome over the land for ruining allflesh which in it [is] spirit of lives fromsub(jacent) [to] the skies all which [is]in the land shall exhale [its finalbreath] 18 And then I will cause my

covenant to stand [my covenant] with you And then you(s) shall come to thefloat you(s) and your(s) sons and your(s) woman and the women of your(s)

sons with you(s) 19 And from all thelivingkind13 and from all the flesh14two two15 from every [sort] you(s)shall bring to the float for causing life[survival] with you(s) [a] male and [a]female they shall be 20 From theflapperkind for its kind and from thelarge-quadrupedkind for its kind andfrom all the quiet-moverkind of theground for its kind two two from all

shall come to you(s) for causing life[survival] 21 And you(s) take for you(s) from all food which shall be eatenand so you(s) shall gather to you(s)and then it shall become for you(s) andfor them for food 22 And then No heffectuated like all which ʔɛlōhı m has(laid) him command he has effectuatedso

7 On float This Hebrew noun is used in the Scriptures only of Nō hs ark and the basketin which Mōšɛ h floated 8 On cypress In Hebrew גפר from gupr- a root apparentlylinked to κυπρος cypress 9 On -(with) lowest [nests] second [level nests] and third[level nests] you shall effectuate it- These words are transposed from the end of verse16 as the BHS suggests that they belong here Note that it is here that these pluraladjectives have a plural noun nests to describe 10 On copher This word is coined totranslate the Hebrew noun פר כ ( kop ɛr) and the verb of the same root It can bepronounced by English readers similarly to cover (but with voiceless ph for voiced v)which implies its basic meaning The Hebrew noun kop ɛr appears to be linked to cypress(κυπρος) and to refer to a substance derived from cypress leaves which can be used tomake a red covering like a protective paint or sealant The Hebrew verb means to cover(as) with kop ɛr Both the noun and verb are used figuratively for covering in the sense of atonement for or redemption of a life by blood So this saving ark was covered inside andoutside with kop ɛr a symbol of the saving blood of Messiah 11 On and to [a] cubit youshall finish it (up) These words are transposed here from verse 16 as the BHS suggeststhat they belong here 12 On -waters- The BHS suggests this word was added to theHebrew text to clarify the inundation This would explain the peculiar syntax in theHebrew text here which has ול מים ב מ ה the flood waters rather than ול ב מ מי ה the watersof the flood as in Genesis 7710 and 911 13 On the livingkind Samaritan reads החיהthe livingkind which is in agreement with the Greek Septuagints τῶν κτηνῶν theMasoretic text has the livingהחי 14 On and from all the flesh So read the Samaritanand Septuagint the Masoretic text has from all flesh 15 On two two This repetition

of two implies in pairs The Septuagint and Syriac have two two here and in verse 20as in the Masoretic text of Genesis 79 amp 715 but the Masoretic text has only one two ineach verse Is this due to haplography [Haplography is a common scribal error in whichthe eye skips over a repetition of letters and the hand writes the letters only once]

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2635

2615 February 2011Genesis 7

7 And then ʔɛlōhı m1 said for No hCome -you(s) and all your(s)

house- to the float As you(s) I haveseen righteous before me in this

generation 2 From all the pure large-quadrupedkind you(s) shall take for you(s) seven seven male and female andfrom the large-quadrupedkind which it[is] not pure two two2 male andfemale3 3 also from the pure4

flapperkind of the skies sevenssevens male and female and from theflapperkind which it [is] not pure twotwo male and female5 for (preserving

as) living [their] seed over [the] faces of all the land 4 As for days still[only]seven I [am] (causing)rain over theland forty days and forty nights andthen I shall wipe(away) all the stood-up(substance) which I have effectuatedfrom over the faces of the land 5 Andthen No h effectuated like all which יהוהhas (laid) him command

6 And No h [was] a son of six hundred

years and the inundation has been

waters6 over the land 7 And so cameNo h and his sons and his woman andhis sons women with him to the floatfrom the faces of the waters of the

inundation 8 From the pure large-quadrupedkind and from the large-quadrupedkind which it isnt pure andfrom the flapperkind and from7 allwhich [is] quietly-moving over theground 9 two two they have come toNo h to the float male and female likewhich יהוה8 has (laid) No h command 10

And then it became for the seven daysand the waters of the inundation have

been over the land 11 In the year of the9 six hundred years for the lives of No h in the second [re]newal10 theseventeenth day for the [re]newal inthis day all [the] springs of [the] vastdeep have split(open) and the meshesof the skies have opened 12 And thenthe downpour became over the landforty days and forty nights 13 In the

1 On ʔɛlōhı m The Samaritan and Syriac reads ʔɛlōhı m here Masoretic text has הוהיSeptuagint combines the two as הוהי ʔɛlōhı m I chose ʔɛlōhı m here because throughoutGenesis where יהוה is used in the phrase And יהוה said tofor [name] to אל is used andnot for ל as here With ʔɛlōhı m in the phrase And ʔɛlōhı m said tofor [name] to (seeאלGenesis 917) or for (see Genesis 613)ל is used 2 On two two The Masoretic Textlacks the second two Samaritan Greek Syriac and Vulgate all include it 3 On maleand female male and female So reads the Samaritan and the ancient translations TheMasoretic Text has instead [a] man and his woman twice in this verse in verses 3 9 amp16 it reads as the others male and female 4 On pure This word is present in the

Samaritan and Greek texts but absent from the Masoretic text 5 On and from theflapperkind which it [is] not pure two two male and female Preserved in the Greek Septuagint this fits the pattern given above but seems to have dropped from the textpreserved in all the other texts Genesis 87 amp Leviticus 1115 indicate that Nō h didindeed preserve impure birds on the float and not just the pure ones 6 On -waters-The BHS suggests this word was added to the Hebrew text of Genesis 617 and may nothave originally been here either 7 On from The Masoretic Text omits the singleconsonant translated here as from the Samaritan Greek Syriac and Vulgate includethe word 8 On הוהי Samaritan reads הוהי Masoretic text has ʔɛlōhı m I chose יהוהhere because throughout the rest of the Pentateuch יהוה occurs in the phrase like which_____ has (laid) [name] command (see Exodus 1228 4023 Numbers 822) The phrase is

less commonly found with ʔɛlōhı m and doesnt include the name of the personcommanded (Genesis 716 214) 9 On the This the is present in the Samaritan andSeptuagint but absent from the Masoretic Text 10 On [re]newal This word ש ד ח is usedonly of the [lunar] month its first day and the celebrations associated with its first day

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2735

27 15 February 2011 Genesis 78

bone of this day11 has come No h andŠe m and Ḫauml m and Yap ɛt -the sons of No h- and No hs woman and his sonsthree women with him12 to the float 14

those and all the livingkind for its kindand all the large-quadrupedkind for itskind and all the quiet-moverkindquietly-moving over the ground for itskind and all the flapperkind for itskind every bird every wing13 15 Andso they came to No h to the float twotwo from all the flesh which in it [has]spirit of lives 16 And the [ones] coming -male and female from all flesh- have

come like which ʔɛlōhı m had (laid) himcommand And then יהוה closed-upencompassing him 17 And then becamethe inundation forty days14 over theland and so the waters increased andthen they lifted the float and so it rosefrom over the land 18 And so thewaters became strong and so theyincreased greatly over the land and sothe float went over the faces of the

waters19

And the waters have beenstrong -greatly greatly- over the landand then all the high mountains which

[were] sub(jacent) all the skies werecovered 20 fifteen cubits from abovethe waters have been strong And sothe mountains15 were covered 21 And

so all flesh quietly-moving over the landexhaled [its final breath] in theflapperkind and in the large-quadrupedkind and in the livingkindand in all the swarmerkind swarmingover the land and all the ʔaumldauml m 22 allwhich [had] breath of spirit of lives16 inits inhalers from all which [was] in thedrained[land] has died 23 And so Hewiped(away)17 all the stood-up

(substance) which [was] over the facesof the ground from ʔaumldauml m as-far-aslarge-quadrupedkind as-far-as quiet-moverkind and as-far-as theflapperkind of the skies And so theywere wiped(away) from the land Andthen remained distinctly No h and [theflesh] which [was] with him in the float24 And so the waters became strongover the land fifty and a hundred days

8 And then ʔɛlōhı m remembered

1

Nō h and all the livingkind and allthe large-quadrupedkind which [was]

11 On In the bone of this day This literal translation of the Hebrew text reveals aHebrew idiom the bone of something is its essence its self itself So In the bone of this day conveys the sense In this day itself 12 On with him BHS suggests thisreading which is supported by the Septuagint and the Pseudo-Jonathan Targum andGenesis 816amp18 The Masoretic Text has with them In with him there is theimplication that they are saved through being with righteous Nō h because they are hisfamily A mans family is made up of himself his wife his male offspring and their wivesand his unmarried female offspring 13 On every bird every wing These words arelacking from the Septuagint but present in the Masoretic Syriac and Samaritan textsThe BHS suggests to delete them 14 On forty days The Septuagint has forty days andforty nights as in 712 the Masoretic Samaritan and Syriac texts do not include andforty nights here 15 On the mountains The Septuagint and Syriac have the highmountains here as in the preceding verse which is perhaps correct Masoretic Text andSamaritan has simply the mountains here 16 On breath of spirit of lives TheSeptuagint and Vulgate read simply breath of lives 17 On And so He wiped(away) Soreads the Masoretic Text and Septuagint The King James Version reads And every livingsubstance was destroyed and the BHS suggests that the verb may be mediopassive(Niphal) rather than simple active (Qal) Has the direct object marker ת א not beennoticed Its presence marks all the stood-up(substance) as being an object of atransitive verb rather than the subject of a mediopassive verb 1 On ʔɛlōhı m

remembered Not that Nō h had ceased to be in ʔɛlōhı ms mind Rather this Hebrew verbfor remember implies bringing something to the forefront of ones mind bringing athought into focus ʔɛlōhı ms focus has at this point changed from flooding the world torestoring Nō h and those with him

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2835

2815 February 2011Genesis 8

with him in the float And then ʔɛlōhı mcaused spirit2 to traverse over the land

And then the waters subsided 2 Andthen [the] springs of [the] deep and the

meshes of the skies were confined andso the downpour from skies waswithheld 3 And then the watersreturned from over the land [a] goingand [a] returning And then the waters(became)deficient from [the] end of [the] fifty and a hundred days 4 Andthen the float reposed in the seventh[re]newal in the seventeenth day of the[re]newal over the mountains of

ʔaraumlrauml t3 5 And the waters have been[a] going and [a] becoming deficient as-far-as the tenth [re]newal In the tenthin [day] one for the [re]newal theheads of the mountains have been seen6 And then it became from the end of forty days and then No h opened thewindowhole of the float which he haseffectuated 7 And then he sent(away)the crow4 and then it went out -(a)

going out and (a) returning- as-far-asthe drying of the waters from over theland 8 [And then No h (made)delayseven days]5 And then he sent(away)the dove from with him for seeing

Have the waters (become)lightweightfrom over the faces of the ground 9

And the dove has not found repose forthe concavity of its foot and so it

returned to him to the float as thewaters [were] over the faces of all theland And then he sent his hand andthen he took it and then he caused it tocome to him to the float 10 And then he(made)delay6 still(more) seven otherdays and then he caused addition [for]sending(away) the dove from the float11 And then the dove came to him for[a] time of [an] evening and see A

ripped-off leaf of [an] olive(tree) in itsmouth And then No h knew the watershave (become)lightweight from overthe land 12 And then he (made)delay7

still(more) seven other days and thenhe sent(away) the dove and it has notadded returning to him still(more) 13

And then it became in one and sixhundred years [for the lives of No h]8 inthe first [[re]newal] in [day] one for the[re]newal the waters have drainedfrom over the land And then No hcaused the covering of the float to turn-aside and then he saw and see Thefaces of the ground have drained 14

2 On spirit In this verse wind is implied Ive tried to translate this word ח ו רconsistently as spirit The Latin word spiritus originally meant breath but came to beused to mean the non-physical lifeforce of a living being (animus) All these meanings arewithin the word ח ו ר Indeed it could be argued that wind and breath are non-physicalwhilst made up of moving particles it is the flow of the particles which makes itbreath rather than just being air Is flow physical 3 On the mountains of ʔaraumlrauml tNote that the name ʔaraumlrauml t -Urartu in Assyrian- was the name of a large geographicregion in which there was a kingdom in the early 1st millenium BCE Somewhere in themountain ranges of this large geographic region the float came to rest A mountain aboutthe border of Armenia now bears the name Ararat from this account 4 On the crow After the crow the Septuagint has to know if the water has ceased perhaps from verse8 5 On [And then Nō h (made)delay seven days] This sentence is added at thesuggestion of the BHS Verse 10s other seven days seems to suggest that Nō h haddelayed a first seven days here 6 On And then he (made)delay The BHS says it isprobably to be read this way The Masoretic text has חל י And then he perforated [to doוsomething new] that is he began 7 On And then he (made)delay The Piel verb hasbeen translated as the BHS suggests it should probably be both here and in verse 10 but

what is found here in the Masoretic text is the Niphal חל י י And then he was delayed 8ו On [for the lives of Nō h] The Septuagint has these words here as also found inGenesis 711 Their meaning is implied whether or not they were copied to this locationor they dropped from it

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2935

29 15 February 2011 Genesis 89

And in the second [re]newal in theseven and twentieth day for the [re]newal the land has dried

15 And then ʔɛlōhı m worded(up) to

No h saying 16 Go out from the float you(s) and your(s) woman and your(s) sons and your(s) sons women with

you(s) 17 And9 all the livingkind which[is] with you from all flesh in theflapperkind and in the large-quadrupedkind and in all the quiet-moverkind quietly-moving over theland bring out with you And then theywill swarm in the land and then they

shall (re)produce and then they shallincrease over the land 18 And thenNo h came out and his sons and hiswoman and his sons women with him19 And10 all the livingkind all the large-quadrupedkind and all the flapperkindand all the quiet-moverkind quietly-moving over the land11 for theirfamilies they have come out from thefloat

20 And then No h built [a] ritual(firestand) for יהוה and then he took from all the pure large-quadrupedkindand from all the pure flapperkind andthen he caused to ascend ascenders inthe ritual(firestand) 21 And then יהוהsmelled the smell of the contentmentand then יהוה said to his heart I will

not still(more) cause addition formaking the ground lightweight12

because of the ʔaumldauml m as thehandiwork of the heart of the ʔaumldauml m

[is] bad from his youth and I will notstill(more) cause addition for smitingall living like which I have effectuated

22 Still all the days of the land seedand harvest and coldness and hotnessand warming-season and cooling-season13 and day and night shall notsabbatize

9 And then ʔɛlōhı m goodspoke No hand his sons and then He said for

them (Re)produce and increase andfill the land1 2 And the fear of you(pl)and the breaking-dread of you(pl) isover all the livingkind of the land 2[andover all the large-quadrupedkind] andover all the flapperkind of the skies[and]3 in all which the ground quietly-moves and in all the fishes of the seain your(pl) hand they have been given3 All quiet-moverkind which it [is] livingshall be for you(pl) for food likegreenness of vegetation I have givenfor you(pl) all 4 Distinctly flesh in itsbreather [its blood]4 you(pl) shall noteat 5 And distinctly your(pl) blood for

your(pl) breathers I seek from [the]hand of all [the] livingkind I seek it andfrom the hand of the ʔaumldauml m from the

9 On And Samaritan Septuagint and Syriac include Masoretic Text omits 10 OnAnd Samaritan Septuagint Syriac and Vulgate include most manuscripts of theMasoretic Text omit 11 On all the large-quadrupedkind and all the flapperkind and allthe quiet-moverkind quietly-moving over the land So reads the Septuagint but theMasoretic Text reads all the quiet-moverkind and all the flapperkind all [those] quietly-moving over the land and the Samaritan reads all the flapperkind and all the quiet-moverkind quietly-moving over the land 12 On for making the ground lightweightHebrew idiom to curse belittle make to be of little value 13 On warming-season andcooling-season Traditionally translated summer and winter these two seasonsapparently make up the whole year But the focus of warming-season is the fruit of summer and cooling-season seems to include autumn and winter 1 On (Re)produceand increase and fill the land These are again the words of Genesis 128 signifying anew beginning albeit man is already bad from his youth now (Genesis 821) 2 On [andover all the large-quadrupedkind] Absent from the Hebrew texts suggested by the

manuscripts of the Septuagint 3 On [and] Present in some manuscripts of theMasoretic Text and Samaritan Pentateuch 4 On [its blood] The BHS suggests this is agloss -an addition to the text- to explain the meaning of in its breather The Hebrewsyntax of the verse would be more usual without it

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3035

3015 February 2011Genesis 9

hand of the man and5 his brother I seek the breather of the ʔaumldauml m

6 [One] spilling the blood of theʔaumldauml m

~ in the ʔaumldauml m6 his blood shall bespilt

as in [the] silhouette of ʔɛlōhı m~ He has effectuated the ʔaumldauml m7 And you(pl) (Re)produce and

increase~[And]7 swarm in the land and

dominate8 in it8 And then ʔɛlōhı m said to No h and to

his sons with him saying 9 And I see

me [Im] causing my covenant tostand [my covenant] with you(pl) andwith your(pl) seed after you(pl) 10

And with all the breatherkind of thelivingkind which [is] with you(pl) inthe flapperkind and9 in the large-quadrupedkind and in all thelivingkind of the land with you(pl)from all the out-goers of the float [forall the livingkind of the land]10 11 And

so I cause my covenant to stand with you(pl) and all flesh shall not be cutoff still(more) from the waters of theinundation and there shall not be still(more) [an] inundation for ruining theland 12 And then ʔɛlōhı m said This[is] the sign of the covenant which I[am] giving between me and you(pl)

and all breatherkind of livingkindwhich [is] with you(pl) for generationsof unseentime 13 My bow I have givenin the cloud and so it shall be for [a]

sign of [a] covenant between me andthe land 14 And then it shall be in myclouding a cloud over the land andthen shall be seen the bow in the cloud15 And then I will remember mycovenant which [is] between me and

you(pl) and all breatherkind of livingkind in all flesh and the watersshall not still(more) become for [an]inundation for ruining all flesh 16 And

so the bow shall be in the cloud and Iwill see it for remembering [a]covenant of unseentime betweenʔɛlōhı m and all breatherkind of livingkind in all flesh which [is] overthe land 17 And then ʔɛlōhı m said toNo h This [is] the sign of the covenantwhich I have caused to stand betweenme and all flesh which [is] over theland

18 And so the sons of No h became thegoers-out from the float Še m andḪauml m and Yap ɛt And Ḫauml m [was] thefather of Kanaʕan 19 Three [are] thesethe sons of No h and from these hasshcattered11 all the land

20 And then No h perforated [tobecome] a man of the ground and then

5 On and Some Masoretic manuscripts the Cairo Genizah the Samaritan Syriac and Vulgate include this word Without it the man of his brother could be understood6 On in the ʔaumldauml m That is by the ʔaumldauml m In both Biblical Hebrew and Greek in not

only used as a locative preposition but is also used to signify the agent bythrough whomsomething is done 7 On [And] The ancient translations the Samaritan version and afew manuscripts of the Masoretic Text include this and 8 On [dominate] The knowntexts have increase ו רב ו as already found earlier in this verse but the BHS suggests itbe emended to ו רד ו dominate on the basis of Genesis 128 Origens recension of theSeptuagint (that found in his Hexapla) supports this emendation reading κατακυριεύσατεαὐτῆς as in Genesis 128 As can be seen a scribal error involving a single letter couldchange ו רד ו dominate into ו רב ו increase 9 On and The Cairo Genizah SamaritanSeptuagint Syriac and some Targums support this and The Masoretic text omits it10 On [for all the livingkind of the land] These words are absent from the Septuagintand the BHS suggests that they are perhaps to be deleted 11 On shcattered The root

נפץ at some times means to scatter and at other times means to shatter Were theseperhaps originally two distinct roots I have coined a word shcattered to translate this verb leaving it to the reader to recognise the verb and determine from each contextwhich sense is meant

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3135

31 15 February 2011 Genesis 9-19

he planted [a] vineyard 21 And then hedrank from the wine and then he wasintoxicated And then he revealedhimself in the midst of his tent 22 And

then Ḫauml m -the father of Kanaʕan- sawthe nakedness of his father And thenhe (made) [it] manifest12 for his twobrothers in the outside 23 And thenŠe m and Yap ɛt took the cloth and thenthey set [it] over the shoulder(girdle) of the two of them and then they wentbackward and then they covered(up)the nakedness of their father and theirfaces [were] backward and the

nakedness of their father they have notseen 24 And then No h awoke from hiswine and then he knew what his smallson13 has effectuated for him 25 Andthen he said

Accursed [is] Kanaʕan~ Servant of servants14 shall he be for

his brothers26 And then he saidGoodspoken [is] יהוה ʔɛlōhı m of Še m

~ and let Kanaʕan be [a] servant forhim27 Let ʔɛlōhı m cause spreading(open)

15 for Yap ɛt~ and let him settle in the tents of

Še mand let Kanaʕan be

~ servant for him28 And then No h lived after the

inundation three hundred years andfifty years 29 And then all the days of

No h became nine hundred years andfifty years and then he died

102 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

112 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

122 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

132 3 4 5 6 7 8 9 10 11 12 13 14 15 16 1718

142 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24

152 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21

162 3 4 5 6 7 8 9 10 11 12 13 14 15 16

172 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27

182 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33

192 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38

12 On (made)manifest Such is the root meaning of this verb It usually refers tomanifesting something by narrating it Whether by word or deed Ḫauml m manifested hisfathers nakedness -that which is to be covered not exposed- and thus he greatly shamedhis father 13 On his small son Nō hs younger son The order of Nō hs sons is alwaysfound in Scripture as Še m and Ḫauml m and Yap ɛt and this may imply birth order TheBook of Jubilees gives this order and specifically states birth years for each This ordermakes Ḫauml m the middle son younger only than Še m Could it be that the small sonreferred to here is in fact Nō hs grandson Kanaʕan who perhaps on being informed of Nō hs nakedness effectuated some unmentioned evil even worse than Ḫauml m did It isKanaʕan that becomes the subject of the curses that follow In the Book of Jubilees710-14 it applies the phrase younger son to the youngest son of Ḫauml m [Nō h] knew allthat his younger son had done unto him and he cursed his son and said Cursed beCanaan And Ham knew that his father had cursed his younger son and he wasdispleased that he had cursed his son and he parted from his father he and his sons with

him Cush and Mizraim and Put and Canaan but neither does it explain what this younger son Kanaʕan actually did 14 On Servant of servants This means a mostservant-like servant Likewise King of kings means a most kingly king 15 On Letcause spreading(open) This verb sounds almost the same as the name Yap ɛt

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3235

3215 February 2011Genesis 20-50

202 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18

212 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

222 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24

232 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

242 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55 56 57 58 59 60

61 62 63 64 65 66 67

252 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

262 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35

272 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46

282 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

292 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35

302 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43

312 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55

322 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

332 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

34

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31

352 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

362 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43

372 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36

382 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

30

392 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

402 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

412 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55 56 57

422 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38

432 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 3031 32 33 34

442 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

452 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28

462 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

472 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31

482 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

492 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33

50

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3335

33 15 February 2011 Deuteronomy 1-22

12 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29 30 31 32

33 34 35 36 37 38 39 40 41 42 43 44 45 46

22 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29 30 31 3233 34 35 36 37

32 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29

42 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29 30 31 32

33 34 35 36 37 38 39 40 41 42 43 44 45 46 47

48 49

5

2 3 4 5 6 I [am] your(s)יהוה ʔɛlōhı m

which I have caused you(s) toexit from the land of Egypt from ahouse of servants 7 There shall not befor you(s) other ʔɛlōhı m against myface 8 You(s) shall not make for you(s)an idol statue1 Every appearancewhich [is] in skies from above or which[is] in the land from sub(jacent) orwhich [is] in the seas from sub(jacent)to the land 9 10 11 12 13 14 15 16 17 18 19

20 21 22 23 24 25 26 27 28 29 30 31 32 33

6

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25

72 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26

82 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20

92 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29

10

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

112 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

122 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

132 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18

142 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

152 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

162 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

172 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

182 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

192 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21

202 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

212 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

222 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

30

1 On idol statue This Hebrew word is only used Biblically for statues involved inworship

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3435

3415 February 2011Deuteronomy 2324

232 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25

24Because a man takes a womanand then1 he marries her and

then it happens if she doesnt findfavour in his eyes because he has foundin her a nakedness of a thing and thenhe writes2 for her an account of cuttingoff and then he gives in her hand and

then he sends her from his house 2 andthen she exits from his house and thenshe goes and then she becomes foranother man 3 and then the latter man

hates her and then3 he writes for heran account of cutting off and then hegives in her hand and then he sendsher from his house or because thelatter man dies which he took her to

1 On Because a man takes a woman and then Here יהוה first tackles this manmadecustom which he hated (Mal 216) rather than endure in the oneness that יהוה haddesigned a man and his wife to endure in (Gen 224) the people had a custom of sendingtheir wives away because they had ceased to look on them with favour They sent themwith a written account which in their eyes severed the oneness of the marriage In three verses יהוה outlines 1) their divorce custom 2) what it caused the woman to do and 3)what the woman was likely to suffer In the fourth verse he applies a penalty to the onewho has initiated this chain of events the man who divorced her in the first place isrestricted from taking her again The wife which he chose not to treasure has become

forbidden to him he thus cannot chose to do love or hatred to her anymore for his choicehas been made and has produced defilement and abominable consequence Evidently יהוהwanted His people to see the bad consequences of this custom of theirs and perhapssome of them would hesitate from divorcing their wives Why did He not absolutely forbiddivorce Messiah answers that it was because of their stubbornness (Mt 198) forbiddingthe custom would not stop them doing it Messiahs teaching deals more completely withdivorce in as much as it reveals the will of הוהי will for marriage that what He has boundshould be honoured until death (Mk 102-12 1Cor 739) יהוה also supplies His Spirit tothose who receive Messiahs teaching so that now His people may not be natural hard-hearted carnal and rebellious in their customs but instead agreeable to יהוה andempowered to do all His will 2 On and then he writes This is just another link in thechain of events marked just like the other links with the consecutive preterite It is not as

the KJV or as the Pharisees took it(Mt 197) that the man is commanded to do any of thisIndeed this passage does not even approve of what he does but instead penalises him forthis action(v4) This passage does not approve of divorce on the basis of a nakedness of athing or on the basis that he hates her (v3)Therefore any discussion of sufficientgrounds for divorce is made void even as יהוה has given no approval of this custom onany grounds 3 On the latter man hates her and then The first verse narrates thewomans husbands actions because he finds in her a nakedness of a thing and this versenarrates the latter mans actions on the basis that he hates her The Pharisaic schools of Hillel and Shammai took a nakedness of a thing as though יהוה had indicated in thisphrase what was sufficient grounds for divorce and then they argued about what anakedness of a thing could mean whether it be as mild as spoiling the food (Hillel) or as

severe as sexual sin (Shammai) But this latter man divorces because he hates herWould either party argue that יהוה had indicated that hatred is sufficient grounds fordivorce Rather it is all merely a narrative without any sanctioning of divorce or anyrestriction until verse 4

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3535

35 15 February 2011 Deuteronomy 24-34

him for a woman 4 he shall not be able4

-her husband the first which he senther- to return to take her to become forhim for a woman after which she has

caused herself to become defiled for it[is] an abomination5 against the face of יהוה and you shall not cause the land tosin which yourיהוה ʔɛlōhı m gives to you[for] property 5 6 7 8 9 10 11 12 13 14 15 16

17 18 19 20 21 22

252 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19

262 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19

272 3 4 5 6 7 8 9 10 11 12 13 14 15 16 1718 19 20 21 22 23 24 25 26

282 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55 56 57 58 59 60

61 62 63 64 65 66 67 68

292 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

302 3 4 5 6 7 8 9 10 11 12 13 14 15 16 1718 19 20

312 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

30

322 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52

332 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

342 3 4 5 6 7 8 9 10 11 12

4 On he shall not be able See verse 1s notes regarding this restriction placed on thehusband] [On her husband In this whole narrative יהוה calls nobody but the firsthusband her husband] [On she has caused herself to become defiled This passive

reflexive verb states that she has caused herself to be defiled She has caused herself tobe defiled by the actions she took in verse 2 which were provoked by her husbandsactions in verse 1 This clearly shows that the second relationship was a defiling sexualrelationship -a form of sexual immorality and not a pure marriage in s eyes- for herיהוהhusband still lived (Rom 73) The divorced woman who understands this thus hasopportunity to not be defiled by entering a second relationship 5 On it [is] anabomination יהוה shows His disapproval of this entire situation so that His people mightlikewise sense the abomination of the defiling sexual relationship between a mans womanand another man It is not the taking back of the defiled wife that is abomination butrather to do so would be to receive what has been defiled by a defilement which should beseen as a defilement the relationship with a man other than her husband Likewise יהוה

has considered His people defiled which have broken faith with Him and whored afteridols (Jer 3 1) And yet as defiled as they have become from their other lovers He calls

Page 8: Scriptures Of The Faith Once Delivered

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 835

815 February 2011

Table of Contents

GenesisDeuteronomy

9 33

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 935

9 15 February 2011 Genesis 1

1In (what is)first1 ʔɛlōhı m2 hascreated the skies3 and the land 2

and the land has been4 a disarray andan empty(thing) and darkness [was]over [the] faces of [the] deep and the

Spirit5 of ʔɛlōhı m [was] hovering overthe faces of the waters6 3 and then7

ʔɛlōhı m said Let8 light9 become andthen light became 4 And then ʔɛlōhı m

1 On (what is)first The definite article (the) is not used with this Hebrew word here orusually (eg Lev 212 Deut 3321 Is 4610) This word refers to what is first and needsno definite article 2 On ʔɛlōhı m This plural form is used as the plural of a commonnoun which refers to a mighty one whether human or (supposedly) divine The pluralform is also used as a majestic plural to refer to a singular supreme being reckoned to bequalitatively great (though quantitatively just one being) by those who worship thatsupreme being ʔɛlōhı m is thus used as a title for יהוה by His worshipers but ʔɛlōhı m wasalso used by those who worshiped false gods as a title for individual deities theyworshiped For example Daumlg ō n is called ʔɛlōhı m in Judges 1623 and Baʕal is calledʔɛlōhı m in 1Ki 1825 This usage demonstrates that it is not on account of a (post-apostolic) trinity concept that a majestic plural is used as a title for the Creator See1Corinthians 86 3 On the skies The secondary meanings for English heaven arebeyond the semantic realm of the Hebrew word for skies שמים This Hebrew word has thesimple meaning of sky in the broadest sense the skies and the land encompass theUniverse The same word skies is to refer to the realm of the celestial beings or of thestars or of the clouds or of the birds even hanging from a tree is said to be between theskies and the land (2Sam 189) שמים always occurs in a form identical to the Hebrew

dual form but is not dual in meaning Hence in Greek translation it becomes eithersingular ουρανος or plural ουρανοι This translation uses skies for שמים to refer non-specifically to all the space above the land or any region thereof 4 On the land hasbeenThe Hebrew text does not imply became as some translations render itThroughout this narrative and the many other narrative sequences of the HebrewScriptures sequential events are specially marked with the consecutive preterite form of the verb For example the first word of the next verse is ויאמר a consecutive preteritewhich marks that and he said is a sequential event in the narrative The lands beingchaotic is not so marked Therefore it is not the goal of this text to teach that the landbecame disordered after it was created Rather this verse implies that the world isfundamentally a chaotic mess without ʔɛlōhı ms commandments to bring order to it This verse does not describe events but rather sets the scene for the events that follow Watchwhat order is brought out of disorder as world arranges itself in response to the Masterscommandments 5 On and the Spirit If this work were authored in English it wouldprobably read but here Hebrew does not often use a but word when adding sentencestogether Throughout this translation the reader may judge from the context of an andwhether or not a statement contrasts with the previous one 6 On faces of the watersThe Hebrew word for waterwaters like that for skyskies is locked in dual form Toexpect it to change form to represent singular dual or plural meanings is not reasonableSimilarly faces is locked in plural form 7 On and then The sequential force of theconsecutive preterite will often be rendered and then throughout this tranlsation Theconsecutive preterite marks a temporally andor logically sequential event 8 On letThe Hebrew jussive marks that this is a commandment that light should become It is the

imperative force of commandments that English renders with let 9 On light Bringinglight out of darkness is ʔɛlōhı ms first step in bringing form and order to the emptyuniverse Darkness is a non-entity the absence of the light which ʔɛlōhı m gives When Hecauses that light to be withdrawn He creates darkness (Is 457) physically or spiritually

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1035

1015 February 2011Genesis 1

saw the light as good10 and thenʔɛlōhı m caused separation between11

the light and the darkness 5 And then12

ʔɛlōhı m called the light day13 and thedarkness He has called night14 Andthen evening became and then morningbecame one day15[of creating haspassed and a new day has begun]

6 And then ʔɛlōhı m said Let acompression16 become in the midst of the waters and let it become causingseparation between waters for thewaters and so it became17 7 And thenʔɛlōhı m effectuated18 the compressionand then He19 caused separationbetween the waters which [were] from

sub(jacent) to the compression andbetween the waters which [were] fromover the compression And thenʔɛlōhı m saw [it] as good20 8 And then

ʔɛlōhı m called the compression skies And then evening became and thenmorning became a second day[of creating has passed and a new day hasbegun]

9 And then ʔɛlōhı m said Let thewaters from sub(jacent) the skies begathered together to one gathering21

and the dry[land] be seen and so itbecame And then the waters from sub

(jacent) the skies were gathered totheir gathering and so the dry[land]was seen22 10 And then ʔɛlōhı m called

10 On ʔɛlōhı m said[became]ʔɛlōhı m saw as good This important pattern isemphasized by its repetition in this first passage of the Scripture The pattern has asimple meaning יהוה regards the fulfilment of His command to be good Fulfilling Hisword is His goal for His creation It is no different when it comes to His creatures whichhave volition (will) particularly humans if we will be and do what He has commanded forhumans in the Scriptures He will regard this as good The Master Yešuʕ is the Word of יהוה and He fulfills it (Mt 417) and causes His faithful followers to do likewise (Mt 519Ro 214 1Jo 26 Ga 220 Col 127) 11 On between To convey the sense of being

between two things Hebrew uses בין before each of the things English does not usebetween in this way 12 On and then The consecutive preterites here mark chronological events ʔɛlōhı m said and then it became and then He saw it as good andthen He separated it and then he called it day and then evening happened and thenmorning happened 13 On called the light day Note that it is the light that יהוה calledday Scripturally day is daytime period not a 24-hour period Nevertheless the setapart times of הוהי are kept from the dark period before the light period (Lev 2332) anight and then a day is celebrated 14 On He has called night The naming of thedarkness is not a consecutive preterite This infers that the darkness (which alreadyexisted see v2) was already was called night before the light was called day or at leastthat the naming of the darkness is not marked as consecutive to the naming of the light15 On one day It is not as the KJV reads that this evening and this morning were one

day Evening ערב is the last period of the day and is thus a light period evening concludesa day with sunset then night begins Morning בקר is the first period of a new daycommencing with sunrise Therefore one day a second day a third day should beconsidered a count of the daytimes in which יהוה created Since the creation of lightdayיהוה created during daytime Which day begins in this verse The morning here is of thesecond day 16 On compression The Hebrew noun is related to a verb which means tobeathammerstampflatten out a flattened out thing 17 On And so it became TheBHS suggests that this sentence belongs here as in the Greek text rather than at the endof verse 7 Throughout this chapter this sentence is positioned after each creativecommandment of ʔɛlōhı m 18 On effectuated The Hebrew word means to do or makesomething hence this translation 19 On He Or it ie the compression 20 On And

then ʔɛlōhı m saw [it] as good The BHS suggests that this sentence belongs here whichfits the pattern found throughout the chapter 21 On one gathering So reads the Greek text Masoretic text one place 22 On And then the waters These words arepreserved in the Greek text but not in the Masoretic text

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1135

11 15 February 2011 Genesis 1

the dry[land] land and the gatheringof the waters He has called seas andthen ʔɛlōhı m regarded [it] because [itwas] good 11 And then ʔɛlōhı m said

Let the land cause sprouting of shootkind23 [and] vegetation causingsowing of seed [and] the fruit treekindeffectuating fruit24 which [has] its seedin it over the land and so it became 12

And then the land brought outshootkind [and] vegetation causingsowing of seed for its25 kind and thetreekind effectuating fruit which [has]its seed in it for its kind and then

ʔɛlōhı m saw [it] as good 13 And thenevening became and then morningbecame a third day[of creating haspassed and a new day has begun]

14 And then ʔɛlōhı m said Let26 lightsin the compression of the skies becometo cause separation between the dayand the night and they shall be forsigns and for appointments and fordays and years 15 and they shall be for

lights in the compression of the skies tocause light over the land and so it

became 16 And then ʔɛlōhı meffectuated the two of the great lights27

-the great light for the dominion of theday and the small light for the

dominion of the night- and the stars 17 And then ʔɛlōhı m gave them in thecompression of the skies for causinglight over the land 18 and for ruling inthe day and in the night and forcausing separation between the lightand the darkness and then ʔɛlōhı msaw [it] as good 19 And then eveningbecame and then morning became afourth day[of creating has passed and a

new day has begun]20 And then ʔɛlōhı m said Let thewaters swarm a swarmerkind of breatherkind28 of livingkind andflapperkind29 shall flap over the landover the faces of the compression of the skies and so it became30 21 Andthen ʔɛlōhı m created the big reptiles31and all the breatherkind of thelivingkind quietly-moving which the

waters swarmed for their kind and allflapperkind of wing for its kind and 23 On -kind Many Hebrew nouns can be used as singular or as collective nouns (likethe English word fish) When used collectively this translation prefers using a -kind suffixrather than translating them as grammatical plurals 24 On fruit for its kind hasbeen omitted from this as BHS suggests it was added from the following verse 25 On its Hebrew has a masculine and feminine noun system hence KJVs his Englishuses its for impersonal things 26 On letbecome these two English words translateone Hebrew jussive verb a commandment that the lights should become 27 On lightsThe sun produces light and the moon reflects light but as light comes to the earth fromboth they are both called lights 28 On breatherkind The Hebrew word here נפש is very versatile but at its root it is about breath Breathing maintains life and consciousnessin our bodies and hence the word is more traditionally translated soul or psyche I haveretained a more etymological approach using breather to diverge from the many falsebeliefs about soul For example in Biblical usage rarely uses this word to refer to a partof a person usually the whole living person is meant the one who breathes the breatherBreatherkind is used here as the word is here used as a collective noun 29 Onflapperkind the Hebrew word for bird עוף probably once ʕawp- may beonomatopoetic (its sound imitating the flap of wings) It thus refers to flapping creaturessuch as bats (Lev 1119) which are not usually classified as birds 30 On And so itbecame These words are preserved here by the Greek text but not by the MasoreticText 31 On big reptiles Often translated dragons elsewhere in the Bible a tannı n isnot a mythical beast but the very thing that ʔahrō ns staff became in Exodus 710 and

Psalm 9113 indicates that tannicircnicircm are snakelike But in this verse big tannınım arespecified To avoid the mythical nuance of dragon in this age when big reptiles are wellproven to have existed I have translated this word reptile which -unlike snake- alsoallows the possibility for a tannı n to have feet (Ezekiel 322)

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1235

1215 February 2011Genesis 1

then ʔɛlōhı m saw [it] as good 22 Andthen ʔɛlōhı m goodspoke them32saying (Re)produce and increase andfill the waters in the seas And the

flapperkind let it increase in the land23 And then evening became and thenmorning became a fifth day[of creatinghas passed and a new day has begun]

24 And then ʔɛlōhı m said Let theland bring out breatherkind of livingkind for its kind large-quadrupedkind and quiet-moverkindand the paired-livingkind of the land33

for its kind and so it became 25 And

then ʔɛlōhı m effectuated the livingkindof the land for its kind and large-quadrupedkind for its kind and all thequiet-moverkind of the ground for itskind and then ʔɛlōhı m saw [it] as good26 And then ʔɛlōhı m said Lets34

effectuate ʔaumldauml m35 in our silhouette36

and like our semblance and let themdominate in the fishkind of the sea andin the flapperkind of the skies and inthe large-quadrupedkind and in all the

livingkind of 37 the land and in all thequiet-moverkind quietly-moving overthe land

27

And then ʔɛlōhı m created the ʔaumldauml m~~ in His silhouette38~ in [the] silhouette of ʔɛlōhı m~~ He created him39male and female~ He created them

28 And then ʔɛlōhı m goodspoke themand then ʔɛlōhı m said to them (Re)produce and increase and fill the landand tread it down And dominate in thefishkind of the sea and in theflapperkind of the skies and in thelarge-quadrupedkind40 and in all the

32 On goodspoke them Two categories of Hebrew and Greek words have traditionallybeen mistranslated with an English word which literally meant to mark with blood of (pagan) sacrifice One category has here been translated with forms of goodspeak as

those Hebrew and Greek words mean to speak good of or for someone The othercategory has been translated bliss- in this work because the Hebrew and Greek wordsmeans to be happy because יהוה has favoured them in some way 33 On and the paired-livingkind of the land This phrase translates וחיתו־ארץ which contains one of the severalBiblical occurrences of the unusual construct form חיתו which Ive translated paired-livingkind as it may have etymologically been derived from a archaic nominative dualconstruct form hayyata gt hayyətō gt hayətō If this is the origin of this peculiar form itmust have superseded the accusative and genitive forms (which ended in -ay instead of -a) to be here used in the accusative case and elsewhere in the genitive case (Ps 7911)34 On lets ʔɛlōhı m is not alone in watching what He is bringing about The sons of ʔɛlōhı m (heavenly beings see Job 387) are witnesses with Him who like mankind are inHis silhouette and like Him in semblance 35 On ʔaumldauml m This Hebrew word is the nameof the first man and also can refer to humankind or a human I have left it untranslatedthe reader can determine its various meanings by its various contexts 36 Onsilhouette This Hebrew word is related to others shadow The implication is thatʔaumldauml m has an appearance which is like that of ʔɛlōhı m The word is more often used of the statues of false ʔɛlōhı m Should man who is a silhouette of the true ʔɛlōhı m bowhimself down to manmade silhouettes of false ʔɛlōhı m 37 On the livingkind of This isabsent from the Masoretic Text but present in the Syriac Old Testament and in verses 24and 25 38 On in His silhouette The Greek Septuagint lacks these words which do notseem necessary considering what follows 39 On in the silhouette of ʔɛlōhı m He createdhim The first man was created in the silhouette of ʔɛlōhı m The first woman was createdin the silhouette of the first man Thus all humankind is in the silhouette of ʔɛlōhı m both

male and female Yet there is an order in creation and a purpose reflected by that orderas brought out by verses such as 1Corinthians 117-10 and 1Timothy 213 40 On and inthe quadrupedkind These words are evidenced in the Greek and Syriac versions as in verse 26 but have apparently dropped from the Masoretic Text

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1335

13 15 February 2011 Genesis 12

livingkind quietly-moving over theland 29 And then ʔɛlōhı m said See41

I have given for you(pl) all vegetationsowing seed which [is] over [the] faces

of all the land and all the treekindwhich [has] in it [the] fruit of treekindsowing seed for you(pl) it shall be forfood 30 and for all the livingkind of theland and for all the flapperkind of theskies and for all quietly-moving overthe land which [has] in it breather of livingkind I have given42 all greennessof vegetation for food43 And so itbecame 31 And then ʔɛlōhı m saw all

which He has effectuated and seeGreatly good And then eveningbecame and then morning became asixth day44[of creating has passed and

a new day has begun]

2 And so they were finished (up)1 -theskies and the land- and all their

formation2 2 And so ʔɛlōhı m finished(up) in the sixth3 day His work whichHe has effectuated And so Hesabbatized4 in the seventh day from allHis work which He has effectuated 3

And so ʔɛlōhı m goodspoke the seventh

41 On See The word is used to grasp attention and focus it on something or an actionin this case ʔɛlōhı ms providence of food 42 On I have given BHS suggests this verbbe repeated here even without its repetition it is the implied verb 43 On all greennessof vegetation for food Note that this rendering aligns with the Hebrew text in that itdoes not create a false dichotomy tree fruit is not just for humans and green vegetationis not just for animals In fact Genesis 93 indicates that greenness of vegetation is whatwas given to humans to eat So then greenness of vegetation means plantlife -the source

of all vegetables fruits grains- and this statement is by no means specifying asubcategory of food specifically for animals Rather this final statement encapsulates allthat precedes it in these two verses that green plantlife was given for food Modernscience confirms that it is actually the greenness in vegetation (the chlorophyll pigments)that enables plants to store energy from the sun as food energy (photosynthesis) whichcan then be utilised by animals and humans which consume the plants For this reasonplants are called autotrophic producers whereas animals and humans are calledheterotrophic consumers 44 On sixth day This account is not complete until after theseventh day is narrated The first verses of chapter 2 belong at the end of the account of chapter 1 and reveal the reason behind the emphasis given to the six days of creation inthis account (see also Exodus 2011) 1 On And so they were finished (up) These lastthree verses of the first creation narrative summarise the preceeding narrative andindicate the purpose of the six-day form of the narrative to show how the seventh daycame to be set-apart special from all other days The consecutive preterites in these verses are used to mark logical consequence not a temporal sequence as in thepreceding verses Note that ʔɛlōhı m had already finished is work before the end of thesixth day in the previous verse This is why the translation of the consecutive preterites ishere And so instead of And then 2 On formation This Hebrew word often refers toan army but not always in the military sense (as this verse evidences) 3 On sixth TheSamaritan Greek and Syriac texts agree on sixth whereas the Masoretic Text hasseventh ʔɛlōhı m is the perfect example we are to imitate surely He finished up Hiswork on the sixth day and was not still finishing it on the seventh Alternatively if seventh is original finished here should not be taken to imply that He finished by

doing the last works but rather that He chose not to work on the seventh day therebyending the work of creation 4 On And so He sabbatized This is the first occurrence of the root for Šabbauml t in the Scriptures in the verb וישבת The verb implies desistingceasingas one desists from work to observe Šabbauml t

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1435

1415 February 2011Genesis 2

day and so He set it apart5 as in it Hehas rested from all His work whichʔɛlōhı m has created for effectuating

4 These [are] the generations6 of the

skies and the land in their beingcreated In the day7 of יהוה8 ʔɛlōhı mseffectuating skies and land9 5 and[when] all the shrubkind of the fieldbefore it was(being) in the land and allthe vegetation of the field before it wasoutsprouting10 as יהוה ʔɛlōhı m has notcaused rain over the land and [there]wasnt ʔaumldauml m for serving the ground 6

and a vapour was ascending from the

land and then it was causing all thefaces of the ground to drink 7 and thenיהוה ʔɛlōhı m handcrafted11 the ʔaumldauml mloam from the ground And then Heblew in his inhalers12 the breather of

lives13 and the ʔaumldauml m became for abreather of livingkind

8 And then יהוה ʔɛlōhı m planted agarden14 in ʕedɛn15 from[the]east16

And then He set there the ʔaumldauml m whichHe has handcrafted 9 And then יהוהʔɛlōhı m caused to outsprout from theground all treekind desireable forappearance and good for food and thetree of the lives17 in the midst of thegarden and the tree of the knowinggoodness and badness18 10 And astream19 [was] going out from ʕedɛnfor causing the garden to drink and

from there it was separating and thenbecoming20 for four heads 11 Thename of the one [is] Pıšo n21 that [is]the (one) turning around all the land of

5 On He set it apart The root קדש refers to something which is specially ʔɛlōhı ms of Hisnature or set apart for His purpose It may also refer to things which are special to a falseʔɛlōhı m and thus detestable to the true ʔɛlōhı m Here ʔɛlōhı m is choosing the seventhday and setting it apart from all other days as a day which is special to Him What isspecial in His eyes is (to be) special in the eyes of His people (see Exodus 208)

6 On These [are] the generations This phrase typically begins genealogical accounts(eg Gen 69 Gen 1110 Gen 1127) and here indicates the beginning of a secondaccount of the creation The second account focuses on other details of the creation thefirst man and his woman and their first sin by which death came to all humankind (Rom512) 7 On In the day Arguably the sixth day (see verse 7) 8 On הוהי This is therevealed personal Name of our Creator spelled in Hebrew letters See Exodus 315 andthe note in the Preface 9 On skies and land So reads the Greek and the Samaritan versions Masoretic text land and skies 10 On before it was (being) outsproutingThe word outsprouting gives the intended sense of the phrase before it was (being) itis not that the organisms did not yet exist in the ground but rather that they were not yetin the mature form of shrubs 11 On handcrafted This verb refers to the shaping actionof a potter Biblical language is full of beautiful concrete words which can neverthelessbe used in figurative ways (see Psalm 7417) 12 On inhalers Paired inhalers nostrils13 On lives The Hebrew abstract noun corresponding to English life is locked inplural a plurale tantum 14 On garden An enclosure for plants 15 On ʕedɛn TheGreek spelling εδεμ in the LXX and Hexapla evidences that the first vowel was shortʕedɛn means a delight 16 On from[the]east This word means the former position (of the sun) in the day 17 On the tree of the lives ʔɛlōhı ms Wisdom is said to be such atree (Proverbs 318) 18 On goodness and badness The two Hebrew words are thisbroad in meaning They refer to what is morally good and bad but also to what ispleasant and unpleasant and so on 19 On stream No rain yet (verse 5) but yet astream Revelation 221 may indicate the source of this life-giving stream 20 On andthen becoming The verb והיה begins the phrase and is thus consecutive to the

preceeding verb separating and carries its tense Such forms are sometimes calledconverted perfects because they look like the perfect form but are used for consecutiveevents in an imperfect tense narrative 21 On Pıšō n This streams name may meansomething like Disperser

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1535

15 15 February 2011 Genesis 2

the Hawılauml 22 [in] which there [is] thegold 12 And the gold of that land [is]good There [is] the bdellium23 and thestone of the beryl24 13 And the name of the second stream [is] Geho n25 that[is] the (one) turning around all theland of Kuš26 14 And the name of thethird stream [is] Hiddɛqɛl27 that [is]the (one) going east of ʔaššu r28 Andthe fourth stream that [is] Pərauml t29

15 And so יהוה ʔɛlōhı m took the ʔaumldauml mand He caused him to rest in thegarden of ʕedɛn for serving it and for

looking(after) it

16

And then ʔɛlōhıיהוה m (laid)command over the ʔaumldauml msaying From all the treekind of thegarden (as) eating you(s) eat30 17 andfrom the tree of the knowing goodnessand badness you(s) shall not eat from

it as in the day of your(s) eating fromit (as) dying you(s) die31

18 And then יהוה ʔɛlōhı m said Notgood (is) the ʔaumldauml ms being only

himself I effectuate for him a helperlike his complement32 19 And then יהוהʔɛlōhı m handcrafted (again) from theground all the livingkind of the fieldand all the flapperkind of the skies andthen He caused [them] to come to theʔaumldauml m for seeing what he calls for itand all which the ʔaumldauml m calls for it -abreather of livingkind33- that is itsname 20 And so the ʔaumldauml m called

names for all the large-quadrupedkindand for all the flapperkind of the skiesand for all the livingkind of the fieldand for the ʔaumldauml m was not found ahelper like his complement 21 And thenיהוה ʔɛlōhı m caused a sloom to fall overthe ʔaumldauml m and so he fell asleep And

22 On the Hawılauml This place name has the letters of the root hwl which speaks of twisting around The name may originate from the twisting of the Pıšō n stream aroundthis place 23 On the bdellium Does בדלח to refer to bdellium resin or perhaps topearls In the other occurrence (Num 117) the מן from the skies is likened to בדלח inappearance 24 On the stone of the beryl A precious stone of some kind may beindicated by אבן השהם The Aramaic Peshitta translates it as ברולא beryl here and in Exodus2820 25 On Gehō n The Septuagint has γηων rather than γιων which would betteralign with Tiberian Gıhō n The e may be because of the pronunciation of the guttural hlowering the preceding vowel On the other hand Arabic jayha nu is used for large riversand ay regularly shifts to e in Hebrew as also stressed a to ō The name of this streammay mean something like burster 26 On Ku š Ku š was a ancient black Africankingdom around Sudan and the south of Egypt Their ancestor was Kuš son of Hauml m son of Nō ɛh who was saved through the deluge 27 On Hiddɛqɛl This name may mean rapidor swift In the Septuagint it is translated Τιγρις Tigris 28 On ʔaššur Assyria 29 On Pərauml t This streams name may mean fruitful In the Septuagint it is ΕυφρατηςEuphrates 30 On (as) eating you(s) eat The Hebrew Infinitive Absolute often has anadverbial function and is often used with a verb of the same root to emphasize verbalaction as here 31 On (as) dying you(s) die This adverbial treatment of the Infinitive Absolute reveals what really happened when our ancestors ate from that tree they beganto die in a dying manner as do we each day in this corrupted mortal body 32 On a

helper like his complement Woman was created from the man and for the man as Paultaught (1Corinthians 118-9) Woman is mans helper and is fashioned to be suitable forhim his complement which fits him 33 On a breather of livingkind The BHS suggeststhese words are an added explanation specifying what the man was naming

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1635

1615 February 2011Genesis 2

then He took one of his side(bone)s34 And then He closed-up the flesh (as) sub(stitute for) it 22 And then יהוה ʔɛlōhı mbuilt the side(bone) -which He has

taken from the ʔaumldauml m- for a woman35 And then He caused her to come to theʔaumldauml m 23 And then the ʔaumldauml m said

This(one) [is] the instant~ bone from my bones

~~ and flesh from my fleshfor this(one)~~ [a name] Woman36 is called~ as from her man37

~~ this(one) has been taken24 On[account of this] so (a) man

loosens(from) his father and his motherand then he adheres in his woman38and so the two of them39 become for

34 On He took one of his side(bone)s Ribs Do ʔaumldauml ms sons have one less rib than hisdaughters No both male and female descendants of ʔaumldauml m have twelve pairs of ribs If ʔaumldauml m had lost his arms would his children be born without arms Of course not TheScripture does not say that יהוה ʔɛlōhı m removed or altered any of ʔaumldauml ms DNA so wewould not expect that ʔaumldauml ms descendants would be affected by his loss of a ribLikewise the Scripture does not say that ʔaumldauml m was once both male and female or thathis feminine nature was taken away from him and formed into a woman This is a modernand false teaching and is as ludicrous as saying that the heavenly Father lost His Wisdom

or was in any way diminished when He spoke forth His Word Rather ʔaumldauml m had withinhim before and after losing the rib the creational potential of all that is male and all thatis female The wonderful feminine nature of a woman is what manifests in the absence of that which is specifically (and likewise wonderfully) male Like ʔaumldauml m his sons todayhave within them all that is needed to make a male or a female the male humanpossesses both X and Y sex chromosomes The converse is not true A female human hasonly X sex chromosomes It is impossible to make a male human from a female humanschromosomes Therefore modern genetics confirms that a woman can be fashioned fromthe genes of a man but not vice versa 35 On for a woman To be a womanwife Theword for woman is the same as for wife throughout Scripture 36 On Woman ʔɛššauml inOrigens Hexapla Masoretic Text evidences a further attenuation of the first vowel ʔiššauml 37 On from her man From ʔıšauml h = her man(husband) So reads the SamaritanPentateuch Targum Onqelos and the Septuagint The Masoretic text reads ʔı š (a) manThe original pronunciation of man and woman is unknown but as in English the twowords have a similar pronunciation in Hebrew and several other Semitic languages Itcould be that the original difference was a š in man (in ʔanš- perhaps) and a softer θ inwoman (in ʔanθ- perhaps) 38 On he adheres in his woman It is quite uncreationalthat a man should tear away from his woman with whom he has become one flesh39 On the two of them So reads the Septuagint the Syriac and the Vulgate also theSamaritan versions and several Targums (Neofiti Pseudo-Jonathan Genizah TargumFragment) The words are also present in the Masters quotation of the passage inMatthew 195 and Mark 108 and also Pauls in 1Co 616 and Eph 531 The MasoreticText does not have these words Why Was there something wrong in the eyes of scribes

in this statement that two of them become one flesh Perhaps their acceptance of their ancient Hebrew customs of polygyny or of divorce and remarriage But such thingsיהוה ʔɛlōhı m neither commanded nor approved of from the beginning they have not beenso (Matthew 198) but marriage has been for just the two of them

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1735

17 15 February 2011 Genesis 23

one flesh 25 And so40 the two of themwere uncovered41 the ʔaumldauml m and hiswoman and they were not ashamed of themselves42

3and the snake has beencircumspect1 more than all the

livingkind of the field which יהוהʔɛlōhı m has effectuated And then hesaid to the woman Even as ʔɛlōhı mhas said2 you(pl) shall not eat from allthe treekind of the garden 2 And thenthe woman said to the snake From thefruit of the treekind of the garden weeat 3 and from the fruit of the tree

which (is) in the midst of the gardenʔɛlōhı m has said You(pl) shall not eatfrom it and you(pl) shall not touch in

it lest you(pl) die 4 And then thesnake said to the woman You(pl) willnot (as) dying die 5 -as ʔɛlōhı m (is)knowing- as in the day of your(pl)

eating from it your(pl) eyes will thenbecome open and then you(pl) willbecome like the ʔɛlōhı m3 knowers of goodness and badness 6 And then thewoman saw as good the tree for foodand as a longing it (was) for the eyesand the tree was desirable for causinginsight And then she took from itsfruit And then she ate And then shegave also for her man with her4 And

then they ate 7 And then the eyes of the two of them were opened and theythen knew them(selves) as uncovered

And then they sewed together leaves of

40 On And so The consecutive preterite typically marks a verb which is temporally andor logically consequent If temporal consequence is meant it would mean that the twobecame naked after the ʔaumldauml ms declaration about his woman in verse 23 I have takenthe verb as logically consequent which thus implies that their Creator left them nakedbecause they were to adhere to each other as described in verse 24 their nakedness

facilitated this Nakedness facilitates sexual arousal and facilitating sexual arousal istotally appropriate in the context of a valid marriage such as this one But it is totallyinappropriate to make a display of nakedness out of this context Some forms of public art-ancient modern and even religious- can only be justified by refusing this simple truththat nakedness facilitates sexual arousal 41 On uncovered There is a wordplay (pun)between uncovered ʕarummı m in this verse and circumspect ʕaumlru m in the nextlinking the two verses 42 On they were not ashamed of themselves Or of each otherThis translates the reflexivereciprocal nature of the hitpaʕʕel stem Here the beauty of the first state of human sexuality is shown In this proper context of valid monogamousmarriage sex is wonderful and nothing to be ashamed of But outside of the propercontext so much harm has been done outside the Creatorss plan that sex has become ashameful thing for many 1 On circumspect The ʔaumldauml m and his woman were ʕarummı m(uncovered) and the snake was ʕaumlru m (circumspect) more than all And whilst theywere ʕarummı m without being ashamed the ʕaumlrum snake ought to have been ashamedfor the way he used his craftiness here 2 On Even as ʔɛlōhı m has said If it is so to beread it seems the first in the Scripture to exaggerate a command of ʔɛlōhı m was thesnake 3 On the ʔɛlōhı m This may be interpreted as singular or plural here In theplural sense ʔɛlōhı m can refer to mighty beings (the angels according to the Greek translation of Psalm 85 who are also called sons of ʔɛlōhı m in Job 16 amp 21 and Genesis624) who apparently were created with a knowledge of goodness and badness perhapsthat they might see and commend the work of הוהי ʔɛlōhı m (see Job 387) 4 On her manwith her Her man was with her during this transgression of הוהי ʔɛlōhı ms command anddid not keep her from it What a failure of leadership and of taking responsibility for the

woman that יהוה ʔɛlōhı m had brought to him (222) Did he wrongly assume that hewould not be held responsible for her and that by blaming her for her own actions hewould thereby justify himself even if he follows her example (verse 12) Likewise his firstson makes himself not to know his responsibility for his younger brother (49)

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1835

1815 February 2011Genesis 3

a fig(tree) And so they effectuated forthem(selves) bindings5

8 And then they heard the sound6 of יהוה ʔɛlōhı m going(to and fro) in the

garden for the spirit of the day andthen the ʔaumldauml m hid himself and hiswoman from the faces7 of יהוה ʔɛlōhı min the midst of the treekind of thegarden 9 And then יהוה ʔɛlōhı m calledto ʔaumldauml m And then He said for himWhere [are] you(s) 10 And then hesaid Your(s) sound I heard in thegarden And then I feared as naked[am] I and then I hid (myself) 11 And

then He said Who (made)manifest for you(s) as naked you(rself)(s) Is it thatfrom the tree (of) which I (laid) youcommand for not (to) eat from it you(s) have eaten 12 And then the ʔaumldauml msaid The woman which you(s) gave tome she gave for me from the tree andthen I ate 13 And then יהוה ʔɛlōhı m

said for the woman What [is] this you(s) have effectuated And then thewoman said The snake (caused) medelusion and then I ate 14 And then

יהוה ʔɛlōhı m said to the snakeAs you(s) have effectuated this

accursed you(s) [are] from all the large-quadrupedkind and8 from all thelivingkind of the field

Over your(s) belly you(s) shall goand loam you(s) shall eat all the daysof your(s) lives

15 And hostility I set between you(s)and the woman and between your(s)

seed and her seedit shall (be on)lookout(for) you(s) (a)head and you(s) shall (be on)lookout(for) him (a) heel

16 And to the woman9 He (has) saidAs causing(to)increase I cause(to)

increase your(s) travail and your(s)conception in travail you(s) shall birthsons

5 On bindings Such belt-like garments with hanging pieces barely covering thereproductive organs are -in some primitive cultures- all the clothing that man sees asnecessary But יהוה ʔɛlōhı m fits our ancestors with coverings which are sufficient in Hiseyes (verse 21) He has thereby taught mankind what is appropriate for coveringnakedness 6 On sound The Hebrew word ול ק often implies voice but is used for abroader set of meanings voice noise sound Ive chosen sound as a consistenttranslation but obviously the sound of a person will usually be his voice 7 On facesThis is another plurale tantum with a singular meaning I have translated it according toits form but the reader should note from its usage throughout this translation that facesis the regular Hebrew way of saying surface or face or presence and by no meansimplies more than one face 8 On from all the large-quadrupedkind and The BHSsuggests that these words were perhaps an addition The versions include them Is itbecause a snake is not a quadruped that they thought the words inappropriate The snakeneed not have been a large-quadruped to become more accursed than all large-

quadrupedkind Then again perhaps it once did go on four legs There seems to beconsensus amongst scientists that they once did have four legs like (most) lizards still do9 On And to the woman And is lacking from the Masoretic text but not from theSamaritan the Septuagint or the Vulgate

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1935

19 15 February 2011 Genesis 3

and to you(s) (is) its overflow and you(s) shall dominate in it10

17 And for the ʔaumldauml m11 He (has)said12

As you(s) have listened for the soundof your(s) woman and then you(s) atefrom the tree (of) which I (laid) you(s)command saying You(s) shall not eatfrom it

accursed [is] the ground because of you(s)

In travail shall you(s) shall serve it13

all the days of your(s) lives18 And thornkind and thistlekind it

shall cause to outsprout for you(s) andthen you(s) shall eat the vegetation of the field

19 In the sweat of your(s) inhalers you(s) shall eat bread

as-far-as [the time of] your(s)returning to the ground as from it you(s) were taken

as loam you(s) [are] and to loam you

(s) return20 And then the ʔaumldauml m called thename of his woman Hawwauml h as shewas mother of every(one) living 21 Andthen יהוה ʔɛlōhı m made -for the ʔaumldauml mand for his woman- coverings of skin

And then He caused them to beclothed14

22 And then יהוה ʔɛlōhı m said SeeThe ʔaumldauml m has become as one from us

for knowing goodness and badness And now lest he sends his hand andthen he takes also from the tree of thelives and then he eats and then he

10 On and to you(s) (is) its overflow and you(s) shall dominate in it In the midst of overflowing travail the woman is still to have success This emendation to the text issuggested by the BHS as probably original an explanation of the preceding words Almost identical words are found in Genesis 47 where another is told to dominate in themidst of another negative overflow I have followed this emendation to the words becausethe context supports it and both the meaning and structure of the parallel phrases in

Genesis 47 are hard to explain with reference to the received text It seems that ancientscribes -unsure of the meaning of these phrases- may have come to understand the wordsas you(s) shall dominate him and may have thus corrected the text to theMasoretic form and to your man (is) your overflow and he shall dominate youwhich would better fit the knowledge that ʔɛlōhı m wants the woman to be subject to theman and not vice versa However the Apostolic Scriptures assure us that the womansposition of submission is a beautiful thing which predates sin her submission is ordainedfrom creation (1Corinthians 118-9 1Peter 35 1Timothy 211-13) It is therefore notthe result of sin punishment or curse 11 On And for the ʔaumldauml m The BHS suggests forthe ʔaumldauml m rather than for ʔaumldauml m (Masoretic pointing) A definite article (the) usuallyprecedes ʔaumldauml m in this narrative This emendation is consistently followed in thistranslation 12 On He (had) said Non-sequential verbs are used for this phrase in verse

16 and verse 17 This may indicate that the word to the man and to the womanchronologically preceded the cursing of the snake in verse 14-15 These responses to thesin of the man and of the woman may have chronologically followed the confessions in verse 12 and verse 13 respectively Whether this is so or not it is clear that יהוה ʔɛlōhı mdoes not go along with their shifting of blame but has spoken to each the negativeconsequences brought about under His sovereignty in response to their disobedience Sothe narrator deals first with the cursing of the snake and puts the snake out of thepicture before continuing the story of our two ancestors but by no means indicates thatour ancestors managed to divert יהוה ʔɛlōhı ms judgment from themselves to the snake13 On you(s) shall serve it The BHS says it is so to be read The received text has youshall eat(s) it 14 On And then He caused them to be clothed The preceding verse

indicates that our ancestors were beginning to procreate Our parents need to know howto cover themselves because they would not be alone for much longer That יהוה ʔɛlōhı mgave them כתנת indicates that their bindings of fig leaves were not sufficient to cover theirnakedness in His eyes

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2035

2015 February 2011Genesis 34

lives for unseentime15 23 And thenיהוה ʔɛlōhı m sent him (away) from thegarden of ʕedɛn for serving the groundwhich he was taken from there 24 And

then He pushed (out) the ʔaumldauml m andthen He caused him16 to settle from theeast of the garden of ʕedɛn and thenHe set17 the kərubı m and the flame of the sword turning(over) itself forlooking(after) the way of the tree of thelives

4 And the ʔaumldauml m has known1 Hawwauml hhis woman and then she conceived

and then she birthed Qayin and then

she said I have acquired2 a man withה ו ה י [helping me] 2 And then shecaused addition3 for birthing hisbrother Habɛl And then Habɛl became(a) grazer4 of small-cattle5 and Qayinhas become a server of ground 3 And itbecame from the end of [multiple] daysand then Qayin brought a gift for יהוהfrom the fruit of the ground 4 andHabɛl has brought -also he- from the

firstborns of his small-cattle and fromtheir (visceral)fat And then יהוה lookedto Habɛl and to his gift 5 and to Qayinand to his gift He has not looked And

then (emotion) burned for Qayin6greatly and then his faces fell7 6 Andthen יהוה said to Qayin For what[reason] has (emotion) burned for you(s) And for what [reason] have your(s) faces fallen 7 Is it not if you(s) dogood an (up)lifting And if you(s) dontdo good sin (is a) stretcher-out (inwait) for the opening And to you(s) (is)its overflow and you(s) shall dominate

in it8 8 And then Qayin said to Habɛlhis brother Let us walk the field9

And then it became in their being in thefield and then Qayin stood(up) to Habɛlhis brother and then he killed him 9

And then יהוה said to Qayin Where [is]Habɛl your(s) brother And then hesaid I have not known Is it that [a]looker(after) my brother I [am] 10

And then He said What have you(s)

effectuated The sound of the bloods10

15 On unseentime The Hebrew and Greek words imply more that eternity is hiddentime rather than that it never will end In some contexts the words refer to a time thatwill end (eg Deut 1517) though we know not when In other contexts it is hidden fromus whether the unseentime will end or not 16 On He caused him him is suppliedfrom the Septuagint 17 On and then He set This verb is suggested by the Septuagintsκαὶ ἔταξεν 1 On has known This translation highlights that the verb here is notmarked as consecutive (For contrast see verse 25 where a consecutive verb is used)Contrary to the common misconception that sex began after sin I suggest that the ʔaumldauml mfirst knew Hawwauml h soon after she was presented to him (Genesis 222) Evidently inGenesis 225 they were naked for the very purpose that the ʔauml dauml m should know Hawwauml h Did -s plan for their nakedness -that they should thereby (Re)produce and increaseיהוה

fail until sin occurred Reader be assured that sex within marriage has always been the Almightys plan He created it 2 On I have acquired This word תי י נ ק has a root which issimilar in spelling to the name Qayin 3 On she caused addition Such a verb is used forthe sense of repeating the same action in this case birthing 4 On grazer רעה ashepherd feeding sheep and tending to all their needs this word is often used assymbolic for a leader appointed by יהוה 5 On small-cattle Sheep and goats are groupedtogether by this word צאן 6 On (emotion) burned for Qayin Usually this is said of angry emotion 7 On his faces fell Qayin entered a depressed saddened self-pityingmood 8 On you(s) shall dominate in it Find these words and their sense also inGenesis 316 In the midst of an overflowing feeling and tendency to sin Qayin isencouraged to dominate 9 On Let us walk the field These words present in the

Samaritan Syriac Greek and Latin are absent from the Masoretic text Manymanuscripts and editions of the Masoretic text leave a gap here for the words 10 Onbloods When the Hebrew word is plural it tends to imply blood that has been shedblood that is no longer one as it was inside the body

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2135

21 15 February 2011 Genesis 4

of your(s) brother [is] crying-out to mefrom the ground 11 And now accursed[are] you(s) from the ground whichhas opened its mouth for taking the

bloods of your(s) brother from your(s)hand 12 As you(s) serve the ground itshall not cause addition [for] giving itsstrength for you(s) Tottering andwagging you(s) shall be in the land 13

And then Qayin said to ה ו ה י Great ismy twistedness11 from lifting12 14 See

You(s) have pushed me (out) the(current)day from over the faces of theground and from your(s) faces I shall

be hidden and then I shall be totteringand wagging in the land and then itshall become every finder of me shallkill me 15 And then יהוה said for himTherefore every13 killer of Qayinsevenfold [Qayin] shall be avenged

And then יהוה set for Qayin a sign fornot (to) smite him every finder of him16 And then Qayin went out from(before)the faces of יהוה and then he

sat14 in the land of No d15 east of ʕedɛn

17 And then Qayin knew his woman And then she conceived and then she

birthed Hɛno k And then [Qayin]became builder of (a) city16 and thenhe called the name of the city like thename of his son Hɛno k 18 And thenƔırauml d17 was birthed for Hɛno k andƔırauml d has birthed Mahıʔe l andMahıʔe l18 has birthed Matušaumlʔe l19 andMatušaumlʔe l has birthed Lamɛk 19 Andthen Lamɛk took for him(self) twowomen the name of the one ʕaumldauml h

and the name of the second Sɛllauml h 20 And then ʕaumldauml h birthed Yaumlbauml l he hasbeen (a) father of 20 (everyone) sitting21

[in] tents of 22 (livestock)possession23 21

And the name of his brother [was]Yubauml l he has been (a) father of every(one) grabbing stringed-instrument andwind-instrument 22 And Sɛllauml h -alsoshe- has birthed Tubal-Qayin (a) fatherof every(one) whetting24 copper and

11 On twistedness Twisted behaviour results in twistedness as a punishment The wordון ע can refer to eitherboth the twisted behaviour and the punishment brought about by it12 On Great is my twistedness from lifting This is the Hebrew way of saying somethingis too big to lift Qayin is saying that he cannot cope with the results of his sin 13 Onevery This is the same Hebrew word as for all כל Im tried to consistently translate itall whenever sensible and as every elsewhere In some contexts it will be apparentthat this every has a similar meaning to any 14 On sat Such is the literal meaningof the Hebrew verb which is commonly used to mean dwelt 15 On Nō d But Greek has Ναιδ Samaritan simply has נד The participle is nauml d wagging in verses 12 amp 13Nō d may be an infinitive of the same root meaning (a) wagging 16 On builder of (a)city Or some manuscripts point it נה עיר ב building a city 17 On Ɣırauml d The phoneme

preserved in Arabic letter ghain seems to be indicated in the LXX form Γαιδαδ18 On Mahıʔe l and Mahı ʔe l LXX has Μαιηλ and Samaritan has similarly מחיאל מחיאלMasoretic text has one form and then a second form מחויאל מחייאל Did the ו form resultfrom the similar shape of the following name מתושאל 19 On Matušaumlʔe l But the LXXapparently confuses the name with another Μαθουσαλα 20 On father of Here isintroduced the Biblical idiom in which -aside from genetic relationship- the originator of a behaviour or lifestyle is called the father of those who do similarly Consider the wordsof Maumlšı h in John 844 and Matthew 545 21 On sitting As in verse 16 the meaningdwelling is implied 22 On tents of This translates a proposition found in the BHSand in 2Chronicles 1415 י ל ה א The Masoretic Text has ו לה א tents and The LXX readsin tents nurturing 23 On (livestock)possession The word נה ק מ seems to literally

mean possession but is most commonly used of livestock Perhaps it is fair to suggestthat wealth was once measured more in livestock than in money Consider the words of Genesis 3043 24 On (a) father of every(one) whetting The suggestions of the BHS arehere translated The Masoretic text has whetting every cutter (of)

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2235

2215 February 2011Genesis 45

iron And the sister of Tubal-QayinNoʕɛmauml h 23 And then Lamɛk said forhis women

ʕaumldauml h and Sɛllauml h hear my sound

Women of Lamɛk listen (to) myutterance As I have slain a man for my bruising

and a boy for my welt24 as sevenfold Qayin shall be

avenged and Lamɛk seventy andseven25

25 And then the ʔaumldauml m knew hiswoman still(more) And then shebirthed a son and she called his name

Še t as she has said ʔɛlōhı m has set26for me (an)other seed sub(stituting for)Habɛl as Qayin has killed him 26 Andfor Še t -also him- has been birthed (a)son and then he called his nameʔɛnō š This(one) has (caused)delay27

for calling in the name of הוהי

5This [is] the recounting of thegenerations of ʔaumldauml m In the day of

ʔɛlōhı ms creating ʔaumldauml m in semblance

of ʔɛlōhı m He has made him2

Maleand female He has created them Andthen He goodspoke them and then Hecalled their name ʔaumldauml m in the day of their being created

3 And so ʔaumldauml m lived thirty and ahundred years and then he caused(to)birth a son like his semblance in hissilhouette And then he called his nameŠe t 4 And then the days of ʔaumldauml mafter his causing[the]birth[of] Še t

became eight hundred years And so he

caused(to)birth sons and daughters 5

And so all the days of ʔaumldauml m which hehas lived became nine hundred yearsand thirty years And then he died

6 And so Še t lived five years and ahundred years and then he caused(to)birth ʔɛno š 7 And then Še t lived afterhis causing[the]birth[of] ʔɛno š seven

years and eight hundred years And sohe caused(to)birth sons and daughters8 And so all the days of Še t becametwelve years and nine hundred years

And then he died9 And so ʔɛno š lived ninety years and

then he caused(to)birth Qaynauml n 10 Andthen ʔɛnō š lived after his causing[the]birth[of] Qaynauml n fifteen years and eighthundred years And so he caused(to)birth sons and daughters 11 And so allthe days of ʔɛno š became five years andnine hundred years And then he died

12 And so Qaynauml n lived seventy yearsand then he caused(to)birth Mahlalɛʔe l13 And then Qaynauml n lived after his

causing[the]birth[of] Mahlalɛʔe l forty years and eight hundred years And sohe caused(to)birth sons and daughters14 And so all the days of Qaynauml nbecame ten years and nine hundred

years And then he died15 And so Mahlalɛʔe l lived five years

and sixty years and then he caused(to)birth Yarɛd 16 And then Mahlalɛʔe llived after his causing[the]birth[of]

Yarɛd thirty years and eight hundred years And so he caused(to)birth sons

25 On seventy and seven Lamɛk considered himself more righteous than Qayin becausethe boy he murdered had first bruised him By his knowing goodness and badness Lamɛkpresumptuously awards himself greater vengence than יהוה graciously gave to QayinMaking declarations about how one thinks things should be is not obedience to the wordof הוהי 26 On set The name Še t sounds like the Hebrew word for set and is spelledthe same 27 On This(one) has (caused)delay So reads the LXX that ʔɛnō š hopedwaited to call the name In Hebrew root y-h-l speaks of delay In a world where eachrushed to his own way perhaps this records that ʔɛnō š was different ʔɛnō š delayedhimself to call on the name of הוהי that he might walk His way perhaps But the Masoretic

text has a word of a different root h-l-l חל ו ) אז ה At) that time it has been perforated -theseal was broken so to speak a new activity had begun But was calling on the name of יהוה really so new Consider Genesis 41 The Samaritan אז החל could be read as theMasoretic text or as (At) that time he has (caused)delay

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2335

23 15 February 2011 Genesis 56

and daughters 17 And so all the days of Mahlalɛʔe l became five and ninety

years and eight hundred years Andthen he died

18 And so Yarɛd lived two and sixty years and a hundred years1 and thenhe caused(to)birth Hɛnō k 19 And then

Yarɛd lived after his causing[the]birth[of] Hɛno k eight hundred years And sohe caused(to)birth sons and daughters20 And so all the days of Yarɛd becametwo and sixty years and nine hundred

years And then he died21 And so Hɛno k lived five and sixty

years and then he caused(to)birthMatušalah 22 And then Hɛno k went(toand fro)2 with the ʔɛlōhı m3 after hiscausing[the]birth[of] Matušalah threehundred years And so he caused(to)birth sons and daughters 23 And so allthe days of Hɛno k became five andsixty years and three hundred years 24

And so Hɛno k went(to and fro) with theʔɛlōhı m And [then] he wasnt[found]4

as ʔɛlōhı m has taken him25 And so Matušalah lived seven andeighty years and a hundred years5 andthen he caused(to)birth Lamɛk 26 Andthen Matušalah lived after his causing[the]birth[of] Lamɛk two and eighty

years and seven hundred years And sohe caused(to)birth sons and daughters

27 And so all the days of Matušalahbecame nine and sixty years and ninehundred years And then he died

28 And so Lamɛk lived two and eighty

years and a hundred years6 and thenhe caused(to)birth a son 29 And thenhe called his name No h7 saying This[one] shall make us sigh [relief] fromour works8 and from the travail of ourhands from the ground which יהוה hascursed it 30 And then Lamɛk livedafter his causing[the]birth[of] No h fiveand ninety years and five hundred

years And so he caused(to)birth sons

and daughters 31 And so all the days of Lamɛk became seven and seventy yearsand seven hundred years And then hedied 32 And so No h became a son of five hundred years and then No hcaused(to)birth Še m Ḫauml m and Yap ɛt

6 And then it became as the ʔaumldauml mhas perforated1 for increasing over

the face of the ground and daughtershave been birthed for them 2 And then

the sons of the ʔɛlōhı m saw2 thedaughters of the ʔaumldauml m as good they[were] And then they took for themwomen from all which they haveelected 3 And then יהוה said My spiritshall not reckon in the ʔaumldauml m forunseentime in their erring he [is] flesh

And so his days will become a hundred1 On and a hundred years The Samaritan version (and a medieval manuscript of theMasoretic Text) does not have these words The Samaritan version mentions 785 years inthe next verse (instead of 800) and gives a total of 847 years in verse 20 (instead of 962) 2 On And then Hɛnō k went(to and fro) The Greek text interprets this as but Hɛnō k didwell-please the Almighty and similarly in verse 24 See again Hebrews 115 3 On Andthen Hɛnō k went(to and fro) with the ʔɛlōhı m Some Latin Vulgate manuscripts andGreek manuscripts insert And then Hɛnō k lived here no doubt in imitation of thesurrounding pattern 4 On he wasnt[found] found is found in the Greek text and inHebrews 115 5 On seven and eighty years and a hundred years The Greek text has167 years before fathering Lamɛk and 802 years after to make the same total number of years of Matušalahs life 969 The Samaritan text has 67 and 653 and a total of 7206 On two and eighty years and a hundred years The Samaritan version has 53 yearsbefore fathering Nō h 600 years after and a total of 653 years 7 On Nō h The name isspelled with the first two letters of the root for sigh here but may be derived from a

similar root meaning repose 8 On works So reads the Samaritan Greek Syriac and Vulgate and many medieval manuscripts of the Masoretic Text others read work1 On perforated That is humankind figuratively broke through to do something newhe began to increase 2 On saw In the sense of regarded as in Genesis 14

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2435

2415 February 2011Genesis 6

and twenty years 4 The nɛp ılı m3 havebeen in the land in those days and alsoafter so when the sons of the ʔɛlōhı mcome to the daughters the ʔaumldauml m and

then they birth for them These [were]the forceful (ones) from unseentimethe men of the name

5 And then יהוה saw as vast thebadness of the ʔaumldauml m in the land andall the handiwork of the cogitations of his heart4 [was] only bad all the day 6

And then יהוה sighed as He haseffectuated the ʔaumldauml m in the land andthen He travailed (Himself) to His

heart 7 And then יהוה said I will wipe(away) the ʔaumldauml m which I have createdfrom over the faces of the ground fromʔaumldauml m as-far-as beast as-far-as quiet-moverkind and as-far-as theflapperkind of the skies as I havesighed as I have effectuated them 8

And No h has found favour in the eyesof הוהי

9 These [are] the generations of No hNo h [was] (a) righteous man complete

he has been in his generations Withthe ʔɛlōhı m No h has gone(to and fro) 10

And then No h caused(to)birth threesons Še m Ḫauml m and Yap ɛt 11 And thenthe land (became) ruined (before)thefaces the ʔɛlōhı m and so the land(became) filled [with] wrong 12 Andthen ʔɛlōhı m saw the land and see Ithas (been) ruined as all flesh over theland has caused its way to be ruined

13 And then ʔɛlōhı m said for No h[An] end of all flesh has come (before)my faces as the land is filled [with]wrong from their faces5 and see me[Im] causing them to be ruined from[there] with the land6 14 Effectuate for

3 On The nɛp ılı m The non-canonical books 1Enoch and Jubilees relate the story of thesegiants the nɛp ılı m the offspring of a forbidden union between human women and angels

(the sons of the ʔɛlōhı m see Job 16 21) who are male in form These angelic fathersare the angels which kept not their first estate but left their own habitation and the Almighty sent them to a prison for spirits where they are reserved in everlasting chainsunder darkness unto the judgment of the great day (see Jude 16 amp 2Peter 24) [These Apostolic writings relate and affirm understanding previously recorded in works such as1Enoch and Jubilees] These angels are the spirits in prison which sometime weredisobedient when once the longsuffering of [ʔɛlōhı m] waited in the days of Nō h while theark was a preparing wherein few that is eight souls were saved by water (1Peter319-20) Their gigantic offspring the nɛp ılı m killed and devoured animals and humanswith an insatiable appetite and were greatly feared and remembered and worshiped bymen The Almighty decreed the destruction of their flesh but being the hybrids of immortal and mortal beings their spirits lived on as the unclean spirits the evil spiritsknown as demons Hence it is said that the nations worship demons and not gods theirname of the giants lives on with their spirits After the flood in response to Nō hs prayerthe Almighty ordered the spirits of the giants to be bound in a spiritual prison but Śauml tauml n(also called Maśtemauml h ) pleads with the Almighty to allow a tenth of them to remain in theearth to do his dirty work of afflicting mankind for their sins And so Śaumltauml n became theprince of the demons and their work becomes associated with Śaumltauml n (see Mark 322-23) 4 On heart In the Scriptures heart refers to the hidden inner part of a human wherethe thinking and feeling takes place as opposed to the outer part the body In Englishusage heart is primarily used of the emotions or subconsciousness but in Biblicallanguage all the thinking part of us is implied all the mind in its many functionsBiblically to know something with the heart implies nothing more than to know

something with the head The head-heart dichotomy -popular amongst English speakers-is not a reality in Biblical language 5 On from their faces This literally translates whathas the sense because of them 6 On from [there] with the land The BHS suggeststhe from which is also present in the Samaritan Targum

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2535

25 15 February 2011 Genesis 6

you(s) [a] float7 of trees of cypress8(with) nests you(s) shall effectuate thefloat -(with) lowest [nests] second[level nests] and third [level nests] you

shall effectuate it-9 and then you shallcopher10 from (in)house and fromoutside in the copher 15 And this [is thesize] which you(s) shall effectuate [for]it Three hundred cubits [is] the lengthof the float fifty cubits [is] its breadthand thirty cubits [is] its height and to[a] cubit you shall finish it (up)11 16 [A]meridian [windowhole] you(s) shalleffectuate for the float from above and

the opening of the float in its side youshall set 17 And I see me [Im]causing the inundation -waters-12 tocome over the land for ruining allflesh which in it [is] spirit of lives fromsub(jacent) [to] the skies all which [is]in the land shall exhale [its finalbreath] 18 And then I will cause my

covenant to stand [my covenant] with you And then you(s) shall come to thefloat you(s) and your(s) sons and your(s) woman and the women of your(s)

sons with you(s) 19 And from all thelivingkind13 and from all the flesh14two two15 from every [sort] you(s)shall bring to the float for causing life[survival] with you(s) [a] male and [a]female they shall be 20 From theflapperkind for its kind and from thelarge-quadrupedkind for its kind andfrom all the quiet-moverkind of theground for its kind two two from all

shall come to you(s) for causing life[survival] 21 And you(s) take for you(s) from all food which shall be eatenand so you(s) shall gather to you(s)and then it shall become for you(s) andfor them for food 22 And then No heffectuated like all which ʔɛlōhı m has(laid) him command he has effectuatedso

7 On float This Hebrew noun is used in the Scriptures only of Nō hs ark and the basketin which Mōšɛ h floated 8 On cypress In Hebrew גפר from gupr- a root apparentlylinked to κυπρος cypress 9 On -(with) lowest [nests] second [level nests] and third[level nests] you shall effectuate it- These words are transposed from the end of verse16 as the BHS suggests that they belong here Note that it is here that these pluraladjectives have a plural noun nests to describe 10 On copher This word is coined totranslate the Hebrew noun פר כ ( kop ɛr) and the verb of the same root It can bepronounced by English readers similarly to cover (but with voiceless ph for voiced v)which implies its basic meaning The Hebrew noun kop ɛr appears to be linked to cypress(κυπρος) and to refer to a substance derived from cypress leaves which can be used tomake a red covering like a protective paint or sealant The Hebrew verb means to cover(as) with kop ɛr Both the noun and verb are used figuratively for covering in the sense of atonement for or redemption of a life by blood So this saving ark was covered inside andoutside with kop ɛr a symbol of the saving blood of Messiah 11 On and to [a] cubit youshall finish it (up) These words are transposed here from verse 16 as the BHS suggeststhat they belong here 12 On -waters- The BHS suggests this word was added to theHebrew text to clarify the inundation This would explain the peculiar syntax in theHebrew text here which has ול מים ב מ ה the flood waters rather than ול ב מ מי ה the watersof the flood as in Genesis 7710 and 911 13 On the livingkind Samaritan reads החיהthe livingkind which is in agreement with the Greek Septuagints τῶν κτηνῶν theMasoretic text has the livingהחי 14 On and from all the flesh So read the Samaritanand Septuagint the Masoretic text has from all flesh 15 On two two This repetition

of two implies in pairs The Septuagint and Syriac have two two here and in verse 20as in the Masoretic text of Genesis 79 amp 715 but the Masoretic text has only one two ineach verse Is this due to haplography [Haplography is a common scribal error in whichthe eye skips over a repetition of letters and the hand writes the letters only once]

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2635

2615 February 2011Genesis 7

7 And then ʔɛlōhı m1 said for No hCome -you(s) and all your(s)

house- to the float As you(s) I haveseen righteous before me in this

generation 2 From all the pure large-quadrupedkind you(s) shall take for you(s) seven seven male and female andfrom the large-quadrupedkind which it[is] not pure two two2 male andfemale3 3 also from the pure4

flapperkind of the skies sevenssevens male and female and from theflapperkind which it [is] not pure twotwo male and female5 for (preserving

as) living [their] seed over [the] faces of all the land 4 As for days still[only]seven I [am] (causing)rain over theland forty days and forty nights andthen I shall wipe(away) all the stood-up(substance) which I have effectuatedfrom over the faces of the land 5 Andthen No h effectuated like all which יהוהhas (laid) him command

6 And No h [was] a son of six hundred

years and the inundation has been

waters6 over the land 7 And so cameNo h and his sons and his woman andhis sons women with him to the floatfrom the faces of the waters of the

inundation 8 From the pure large-quadrupedkind and from the large-quadrupedkind which it isnt pure andfrom the flapperkind and from7 allwhich [is] quietly-moving over theground 9 two two they have come toNo h to the float male and female likewhich יהוה8 has (laid) No h command 10

And then it became for the seven daysand the waters of the inundation have

been over the land 11 In the year of the9 six hundred years for the lives of No h in the second [re]newal10 theseventeenth day for the [re]newal inthis day all [the] springs of [the] vastdeep have split(open) and the meshesof the skies have opened 12 And thenthe downpour became over the landforty days and forty nights 13 In the

1 On ʔɛlōhı m The Samaritan and Syriac reads ʔɛlōhı m here Masoretic text has הוהיSeptuagint combines the two as הוהי ʔɛlōhı m I chose ʔɛlōhı m here because throughoutGenesis where יהוה is used in the phrase And יהוה said tofor [name] to אל is used andnot for ל as here With ʔɛlōhı m in the phrase And ʔɛlōhı m said tofor [name] to (seeאלGenesis 917) or for (see Genesis 613)ל is used 2 On two two The Masoretic Textlacks the second two Samaritan Greek Syriac and Vulgate all include it 3 On maleand female male and female So reads the Samaritan and the ancient translations TheMasoretic Text has instead [a] man and his woman twice in this verse in verses 3 9 amp16 it reads as the others male and female 4 On pure This word is present in the

Samaritan and Greek texts but absent from the Masoretic text 5 On and from theflapperkind which it [is] not pure two two male and female Preserved in the Greek Septuagint this fits the pattern given above but seems to have dropped from the textpreserved in all the other texts Genesis 87 amp Leviticus 1115 indicate that Nō h didindeed preserve impure birds on the float and not just the pure ones 6 On -waters-The BHS suggests this word was added to the Hebrew text of Genesis 617 and may nothave originally been here either 7 On from The Masoretic Text omits the singleconsonant translated here as from the Samaritan Greek Syriac and Vulgate includethe word 8 On הוהי Samaritan reads הוהי Masoretic text has ʔɛlōhı m I chose יהוהhere because throughout the rest of the Pentateuch יהוה occurs in the phrase like which_____ has (laid) [name] command (see Exodus 1228 4023 Numbers 822) The phrase is

less commonly found with ʔɛlōhı m and doesnt include the name of the personcommanded (Genesis 716 214) 9 On the This the is present in the Samaritan andSeptuagint but absent from the Masoretic Text 10 On [re]newal This word ש ד ח is usedonly of the [lunar] month its first day and the celebrations associated with its first day

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2735

27 15 February 2011 Genesis 78

bone of this day11 has come No h andŠe m and Ḫauml m and Yap ɛt -the sons of No h- and No hs woman and his sonsthree women with him12 to the float 14

those and all the livingkind for its kindand all the large-quadrupedkind for itskind and all the quiet-moverkindquietly-moving over the ground for itskind and all the flapperkind for itskind every bird every wing13 15 Andso they came to No h to the float twotwo from all the flesh which in it [has]spirit of lives 16 And the [ones] coming -male and female from all flesh- have

come like which ʔɛlōhı m had (laid) himcommand And then יהוה closed-upencompassing him 17 And then becamethe inundation forty days14 over theland and so the waters increased andthen they lifted the float and so it rosefrom over the land 18 And so thewaters became strong and so theyincreased greatly over the land and sothe float went over the faces of the

waters19

And the waters have beenstrong -greatly greatly- over the landand then all the high mountains which

[were] sub(jacent) all the skies werecovered 20 fifteen cubits from abovethe waters have been strong And sothe mountains15 were covered 21 And

so all flesh quietly-moving over the landexhaled [its final breath] in theflapperkind and in the large-quadrupedkind and in the livingkindand in all the swarmerkind swarmingover the land and all the ʔaumldauml m 22 allwhich [had] breath of spirit of lives16 inits inhalers from all which [was] in thedrained[land] has died 23 And so Hewiped(away)17 all the stood-up

(substance) which [was] over the facesof the ground from ʔaumldauml m as-far-aslarge-quadrupedkind as-far-as quiet-moverkind and as-far-as theflapperkind of the skies And so theywere wiped(away) from the land Andthen remained distinctly No h and [theflesh] which [was] with him in the float24 And so the waters became strongover the land fifty and a hundred days

8 And then ʔɛlōhı m remembered

1

Nō h and all the livingkind and allthe large-quadrupedkind which [was]

11 On In the bone of this day This literal translation of the Hebrew text reveals aHebrew idiom the bone of something is its essence its self itself So In the bone of this day conveys the sense In this day itself 12 On with him BHS suggests thisreading which is supported by the Septuagint and the Pseudo-Jonathan Targum andGenesis 816amp18 The Masoretic Text has with them In with him there is theimplication that they are saved through being with righteous Nō h because they are hisfamily A mans family is made up of himself his wife his male offspring and their wivesand his unmarried female offspring 13 On every bird every wing These words arelacking from the Septuagint but present in the Masoretic Syriac and Samaritan textsThe BHS suggests to delete them 14 On forty days The Septuagint has forty days andforty nights as in 712 the Masoretic Samaritan and Syriac texts do not include andforty nights here 15 On the mountains The Septuagint and Syriac have the highmountains here as in the preceding verse which is perhaps correct Masoretic Text andSamaritan has simply the mountains here 16 On breath of spirit of lives TheSeptuagint and Vulgate read simply breath of lives 17 On And so He wiped(away) Soreads the Masoretic Text and Septuagint The King James Version reads And every livingsubstance was destroyed and the BHS suggests that the verb may be mediopassive(Niphal) rather than simple active (Qal) Has the direct object marker ת א not beennoticed Its presence marks all the stood-up(substance) as being an object of atransitive verb rather than the subject of a mediopassive verb 1 On ʔɛlōhı m

remembered Not that Nō h had ceased to be in ʔɛlōhı ms mind Rather this Hebrew verbfor remember implies bringing something to the forefront of ones mind bringing athought into focus ʔɛlōhı ms focus has at this point changed from flooding the world torestoring Nō h and those with him

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2835

2815 February 2011Genesis 8

with him in the float And then ʔɛlōhı mcaused spirit2 to traverse over the land

And then the waters subsided 2 Andthen [the] springs of [the] deep and the

meshes of the skies were confined andso the downpour from skies waswithheld 3 And then the watersreturned from over the land [a] goingand [a] returning And then the waters(became)deficient from [the] end of [the] fifty and a hundred days 4 Andthen the float reposed in the seventh[re]newal in the seventeenth day of the[re]newal over the mountains of

ʔaraumlrauml t3 5 And the waters have been[a] going and [a] becoming deficient as-far-as the tenth [re]newal In the tenthin [day] one for the [re]newal theheads of the mountains have been seen6 And then it became from the end of forty days and then No h opened thewindowhole of the float which he haseffectuated 7 And then he sent(away)the crow4 and then it went out -(a)

going out and (a) returning- as-far-asthe drying of the waters from over theland 8 [And then No h (made)delayseven days]5 And then he sent(away)the dove from with him for seeing

Have the waters (become)lightweightfrom over the faces of the ground 9

And the dove has not found repose forthe concavity of its foot and so it

returned to him to the float as thewaters [were] over the faces of all theland And then he sent his hand andthen he took it and then he caused it tocome to him to the float 10 And then he(made)delay6 still(more) seven otherdays and then he caused addition [for]sending(away) the dove from the float11 And then the dove came to him for[a] time of [an] evening and see A

ripped-off leaf of [an] olive(tree) in itsmouth And then No h knew the watershave (become)lightweight from overthe land 12 And then he (made)delay7

still(more) seven other days and thenhe sent(away) the dove and it has notadded returning to him still(more) 13

And then it became in one and sixhundred years [for the lives of No h]8 inthe first [[re]newal] in [day] one for the[re]newal the waters have drainedfrom over the land And then No hcaused the covering of the float to turn-aside and then he saw and see Thefaces of the ground have drained 14

2 On spirit In this verse wind is implied Ive tried to translate this word ח ו רconsistently as spirit The Latin word spiritus originally meant breath but came to beused to mean the non-physical lifeforce of a living being (animus) All these meanings arewithin the word ח ו ר Indeed it could be argued that wind and breath are non-physicalwhilst made up of moving particles it is the flow of the particles which makes itbreath rather than just being air Is flow physical 3 On the mountains of ʔaraumlrauml tNote that the name ʔaraumlrauml t -Urartu in Assyrian- was the name of a large geographicregion in which there was a kingdom in the early 1st millenium BCE Somewhere in themountain ranges of this large geographic region the float came to rest A mountain aboutthe border of Armenia now bears the name Ararat from this account 4 On the crow After the crow the Septuagint has to know if the water has ceased perhaps from verse8 5 On [And then Nō h (made)delay seven days] This sentence is added at thesuggestion of the BHS Verse 10s other seven days seems to suggest that Nō h haddelayed a first seven days here 6 On And then he (made)delay The BHS says it isprobably to be read this way The Masoretic text has חל י And then he perforated [to doוsomething new] that is he began 7 On And then he (made)delay The Piel verb hasbeen translated as the BHS suggests it should probably be both here and in verse 10 but

what is found here in the Masoretic text is the Niphal חל י י And then he was delayed 8ו On [for the lives of Nō h] The Septuagint has these words here as also found inGenesis 711 Their meaning is implied whether or not they were copied to this locationor they dropped from it

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2935

29 15 February 2011 Genesis 89

And in the second [re]newal in theseven and twentieth day for the [re]newal the land has dried

15 And then ʔɛlōhı m worded(up) to

No h saying 16 Go out from the float you(s) and your(s) woman and your(s) sons and your(s) sons women with

you(s) 17 And9 all the livingkind which[is] with you from all flesh in theflapperkind and in the large-quadrupedkind and in all the quiet-moverkind quietly-moving over theland bring out with you And then theywill swarm in the land and then they

shall (re)produce and then they shallincrease over the land 18 And thenNo h came out and his sons and hiswoman and his sons women with him19 And10 all the livingkind all the large-quadrupedkind and all the flapperkindand all the quiet-moverkind quietly-moving over the land11 for theirfamilies they have come out from thefloat

20 And then No h built [a] ritual(firestand) for יהוה and then he took from all the pure large-quadrupedkindand from all the pure flapperkind andthen he caused to ascend ascenders inthe ritual(firestand) 21 And then יהוהsmelled the smell of the contentmentand then יהוה said to his heart I will

not still(more) cause addition formaking the ground lightweight12

because of the ʔaumldauml m as thehandiwork of the heart of the ʔaumldauml m

[is] bad from his youth and I will notstill(more) cause addition for smitingall living like which I have effectuated

22 Still all the days of the land seedand harvest and coldness and hotnessand warming-season and cooling-season13 and day and night shall notsabbatize

9 And then ʔɛlōhı m goodspoke No hand his sons and then He said for

them (Re)produce and increase andfill the land1 2 And the fear of you(pl)and the breaking-dread of you(pl) isover all the livingkind of the land 2[andover all the large-quadrupedkind] andover all the flapperkind of the skies[and]3 in all which the ground quietly-moves and in all the fishes of the seain your(pl) hand they have been given3 All quiet-moverkind which it [is] livingshall be for you(pl) for food likegreenness of vegetation I have givenfor you(pl) all 4 Distinctly flesh in itsbreather [its blood]4 you(pl) shall noteat 5 And distinctly your(pl) blood for

your(pl) breathers I seek from [the]hand of all [the] livingkind I seek it andfrom the hand of the ʔaumldauml m from the

9 On And Samaritan Septuagint and Syriac include Masoretic Text omits 10 OnAnd Samaritan Septuagint Syriac and Vulgate include most manuscripts of theMasoretic Text omit 11 On all the large-quadrupedkind and all the flapperkind and allthe quiet-moverkind quietly-moving over the land So reads the Septuagint but theMasoretic Text reads all the quiet-moverkind and all the flapperkind all [those] quietly-moving over the land and the Samaritan reads all the flapperkind and all the quiet-moverkind quietly-moving over the land 12 On for making the ground lightweightHebrew idiom to curse belittle make to be of little value 13 On warming-season andcooling-season Traditionally translated summer and winter these two seasonsapparently make up the whole year But the focus of warming-season is the fruit of summer and cooling-season seems to include autumn and winter 1 On (Re)produceand increase and fill the land These are again the words of Genesis 128 signifying anew beginning albeit man is already bad from his youth now (Genesis 821) 2 On [andover all the large-quadrupedkind] Absent from the Hebrew texts suggested by the

manuscripts of the Septuagint 3 On [and] Present in some manuscripts of theMasoretic Text and Samaritan Pentateuch 4 On [its blood] The BHS suggests this is agloss -an addition to the text- to explain the meaning of in its breather The Hebrewsyntax of the verse would be more usual without it

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3035

3015 February 2011Genesis 9

hand of the man and5 his brother I seek the breather of the ʔaumldauml m

6 [One] spilling the blood of theʔaumldauml m

~ in the ʔaumldauml m6 his blood shall bespilt

as in [the] silhouette of ʔɛlōhı m~ He has effectuated the ʔaumldauml m7 And you(pl) (Re)produce and

increase~[And]7 swarm in the land and

dominate8 in it8 And then ʔɛlōhı m said to No h and to

his sons with him saying 9 And I see

me [Im] causing my covenant tostand [my covenant] with you(pl) andwith your(pl) seed after you(pl) 10

And with all the breatherkind of thelivingkind which [is] with you(pl) inthe flapperkind and9 in the large-quadrupedkind and in all thelivingkind of the land with you(pl)from all the out-goers of the float [forall the livingkind of the land]10 11 And

so I cause my covenant to stand with you(pl) and all flesh shall not be cutoff still(more) from the waters of theinundation and there shall not be still(more) [an] inundation for ruining theland 12 And then ʔɛlōhı m said This[is] the sign of the covenant which I[am] giving between me and you(pl)

and all breatherkind of livingkindwhich [is] with you(pl) for generationsof unseentime 13 My bow I have givenin the cloud and so it shall be for [a]

sign of [a] covenant between me andthe land 14 And then it shall be in myclouding a cloud over the land andthen shall be seen the bow in the cloud15 And then I will remember mycovenant which [is] between me and

you(pl) and all breatherkind of livingkind in all flesh and the watersshall not still(more) become for [an]inundation for ruining all flesh 16 And

so the bow shall be in the cloud and Iwill see it for remembering [a]covenant of unseentime betweenʔɛlōhı m and all breatherkind of livingkind in all flesh which [is] overthe land 17 And then ʔɛlōhı m said toNo h This [is] the sign of the covenantwhich I have caused to stand betweenme and all flesh which [is] over theland

18 And so the sons of No h became thegoers-out from the float Še m andḪauml m and Yap ɛt And Ḫauml m [was] thefather of Kanaʕan 19 Three [are] thesethe sons of No h and from these hasshcattered11 all the land

20 And then No h perforated [tobecome] a man of the ground and then

5 On and Some Masoretic manuscripts the Cairo Genizah the Samaritan Syriac and Vulgate include this word Without it the man of his brother could be understood6 On in the ʔaumldauml m That is by the ʔaumldauml m In both Biblical Hebrew and Greek in not

only used as a locative preposition but is also used to signify the agent bythrough whomsomething is done 7 On [And] The ancient translations the Samaritan version and afew manuscripts of the Masoretic Text include this and 8 On [dominate] The knowntexts have increase ו רב ו as already found earlier in this verse but the BHS suggests itbe emended to ו רד ו dominate on the basis of Genesis 128 Origens recension of theSeptuagint (that found in his Hexapla) supports this emendation reading κατακυριεύσατεαὐτῆς as in Genesis 128 As can be seen a scribal error involving a single letter couldchange ו רד ו dominate into ו רב ו increase 9 On and The Cairo Genizah SamaritanSeptuagint Syriac and some Targums support this and The Masoretic text omits it10 On [for all the livingkind of the land] These words are absent from the Septuagintand the BHS suggests that they are perhaps to be deleted 11 On shcattered The root

נפץ at some times means to scatter and at other times means to shatter Were theseperhaps originally two distinct roots I have coined a word shcattered to translate this verb leaving it to the reader to recognise the verb and determine from each contextwhich sense is meant

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3135

31 15 February 2011 Genesis 9-19

he planted [a] vineyard 21 And then hedrank from the wine and then he wasintoxicated And then he revealedhimself in the midst of his tent 22 And

then Ḫauml m -the father of Kanaʕan- sawthe nakedness of his father And thenhe (made) [it] manifest12 for his twobrothers in the outside 23 And thenŠe m and Yap ɛt took the cloth and thenthey set [it] over the shoulder(girdle) of the two of them and then they wentbackward and then they covered(up)the nakedness of their father and theirfaces [were] backward and the

nakedness of their father they have notseen 24 And then No h awoke from hiswine and then he knew what his smallson13 has effectuated for him 25 Andthen he said

Accursed [is] Kanaʕan~ Servant of servants14 shall he be for

his brothers26 And then he saidGoodspoken [is] יהוה ʔɛlōhı m of Še m

~ and let Kanaʕan be [a] servant forhim27 Let ʔɛlōhı m cause spreading(open)

15 for Yap ɛt~ and let him settle in the tents of

Še mand let Kanaʕan be

~ servant for him28 And then No h lived after the

inundation three hundred years andfifty years 29 And then all the days of

No h became nine hundred years andfifty years and then he died

102 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

112 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

122 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

132 3 4 5 6 7 8 9 10 11 12 13 14 15 16 1718

142 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24

152 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21

162 3 4 5 6 7 8 9 10 11 12 13 14 15 16

172 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27

182 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33

192 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38

12 On (made)manifest Such is the root meaning of this verb It usually refers tomanifesting something by narrating it Whether by word or deed Ḫauml m manifested hisfathers nakedness -that which is to be covered not exposed- and thus he greatly shamedhis father 13 On his small son Nō hs younger son The order of Nō hs sons is alwaysfound in Scripture as Še m and Ḫauml m and Yap ɛt and this may imply birth order TheBook of Jubilees gives this order and specifically states birth years for each This ordermakes Ḫauml m the middle son younger only than Še m Could it be that the small sonreferred to here is in fact Nō hs grandson Kanaʕan who perhaps on being informed of Nō hs nakedness effectuated some unmentioned evil even worse than Ḫauml m did It isKanaʕan that becomes the subject of the curses that follow In the Book of Jubilees710-14 it applies the phrase younger son to the youngest son of Ḫauml m [Nō h] knew allthat his younger son had done unto him and he cursed his son and said Cursed beCanaan And Ham knew that his father had cursed his younger son and he wasdispleased that he had cursed his son and he parted from his father he and his sons with

him Cush and Mizraim and Put and Canaan but neither does it explain what this younger son Kanaʕan actually did 14 On Servant of servants This means a mostservant-like servant Likewise King of kings means a most kingly king 15 On Letcause spreading(open) This verb sounds almost the same as the name Yap ɛt

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3235

3215 February 2011Genesis 20-50

202 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18

212 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

222 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24

232 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

242 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55 56 57 58 59 60

61 62 63 64 65 66 67

252 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

262 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35

272 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46

282 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

292 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35

302 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43

312 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55

322 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

332 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

34

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31

352 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

362 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43

372 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36

382 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

30

392 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

402 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

412 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55 56 57

422 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38

432 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 3031 32 33 34

442 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

452 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28

462 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

472 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31

482 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

492 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33

50

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3335

33 15 February 2011 Deuteronomy 1-22

12 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29 30 31 32

33 34 35 36 37 38 39 40 41 42 43 44 45 46

22 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29 30 31 3233 34 35 36 37

32 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29

42 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29 30 31 32

33 34 35 36 37 38 39 40 41 42 43 44 45 46 47

48 49

5

2 3 4 5 6 I [am] your(s)יהוה ʔɛlōhı m

which I have caused you(s) toexit from the land of Egypt from ahouse of servants 7 There shall not befor you(s) other ʔɛlōhı m against myface 8 You(s) shall not make for you(s)an idol statue1 Every appearancewhich [is] in skies from above or which[is] in the land from sub(jacent) orwhich [is] in the seas from sub(jacent)to the land 9 10 11 12 13 14 15 16 17 18 19

20 21 22 23 24 25 26 27 28 29 30 31 32 33

6

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25

72 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26

82 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20

92 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29

10

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

112 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

122 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

132 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18

142 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

152 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

162 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

172 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

182 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

192 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21

202 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

212 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

222 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

30

1 On idol statue This Hebrew word is only used Biblically for statues involved inworship

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3435

3415 February 2011Deuteronomy 2324

232 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25

24Because a man takes a womanand then1 he marries her and

then it happens if she doesnt findfavour in his eyes because he has foundin her a nakedness of a thing and thenhe writes2 for her an account of cuttingoff and then he gives in her hand and

then he sends her from his house 2 andthen she exits from his house and thenshe goes and then she becomes foranother man 3 and then the latter man

hates her and then3 he writes for heran account of cutting off and then hegives in her hand and then he sendsher from his house or because thelatter man dies which he took her to

1 On Because a man takes a woman and then Here יהוה first tackles this manmadecustom which he hated (Mal 216) rather than endure in the oneness that יהוה haddesigned a man and his wife to endure in (Gen 224) the people had a custom of sendingtheir wives away because they had ceased to look on them with favour They sent themwith a written account which in their eyes severed the oneness of the marriage In three verses יהוה outlines 1) their divorce custom 2) what it caused the woman to do and 3)what the woman was likely to suffer In the fourth verse he applies a penalty to the onewho has initiated this chain of events the man who divorced her in the first place isrestricted from taking her again The wife which he chose not to treasure has become

forbidden to him he thus cannot chose to do love or hatred to her anymore for his choicehas been made and has produced defilement and abominable consequence Evidently יהוהwanted His people to see the bad consequences of this custom of theirs and perhapssome of them would hesitate from divorcing their wives Why did He not absolutely forbiddivorce Messiah answers that it was because of their stubbornness (Mt 198) forbiddingthe custom would not stop them doing it Messiahs teaching deals more completely withdivorce in as much as it reveals the will of הוהי will for marriage that what He has boundshould be honoured until death (Mk 102-12 1Cor 739) יהוה also supplies His Spirit tothose who receive Messiahs teaching so that now His people may not be natural hard-hearted carnal and rebellious in their customs but instead agreeable to יהוה andempowered to do all His will 2 On and then he writes This is just another link in thechain of events marked just like the other links with the consecutive preterite It is not as

the KJV or as the Pharisees took it(Mt 197) that the man is commanded to do any of thisIndeed this passage does not even approve of what he does but instead penalises him forthis action(v4) This passage does not approve of divorce on the basis of a nakedness of athing or on the basis that he hates her (v3)Therefore any discussion of sufficientgrounds for divorce is made void even as יהוה has given no approval of this custom onany grounds 3 On the latter man hates her and then The first verse narrates thewomans husbands actions because he finds in her a nakedness of a thing and this versenarrates the latter mans actions on the basis that he hates her The Pharisaic schools of Hillel and Shammai took a nakedness of a thing as though יהוה had indicated in thisphrase what was sufficient grounds for divorce and then they argued about what anakedness of a thing could mean whether it be as mild as spoiling the food (Hillel) or as

severe as sexual sin (Shammai) But this latter man divorces because he hates herWould either party argue that יהוה had indicated that hatred is sufficient grounds fordivorce Rather it is all merely a narrative without any sanctioning of divorce or anyrestriction until verse 4

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3535

35 15 February 2011 Deuteronomy 24-34

him for a woman 4 he shall not be able4

-her husband the first which he senther- to return to take her to become forhim for a woman after which she has

caused herself to become defiled for it[is] an abomination5 against the face of יהוה and you shall not cause the land tosin which yourיהוה ʔɛlōhı m gives to you[for] property 5 6 7 8 9 10 11 12 13 14 15 16

17 18 19 20 21 22

252 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19

262 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19

272 3 4 5 6 7 8 9 10 11 12 13 14 15 16 1718 19 20 21 22 23 24 25 26

282 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55 56 57 58 59 60

61 62 63 64 65 66 67 68

292 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

302 3 4 5 6 7 8 9 10 11 12 13 14 15 16 1718 19 20

312 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

30

322 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52

332 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

342 3 4 5 6 7 8 9 10 11 12

4 On he shall not be able See verse 1s notes regarding this restriction placed on thehusband] [On her husband In this whole narrative יהוה calls nobody but the firsthusband her husband] [On she has caused herself to become defiled This passive

reflexive verb states that she has caused herself to be defiled She has caused herself tobe defiled by the actions she took in verse 2 which were provoked by her husbandsactions in verse 1 This clearly shows that the second relationship was a defiling sexualrelationship -a form of sexual immorality and not a pure marriage in s eyes- for herיהוהhusband still lived (Rom 73) The divorced woman who understands this thus hasopportunity to not be defiled by entering a second relationship 5 On it [is] anabomination יהוה shows His disapproval of this entire situation so that His people mightlikewise sense the abomination of the defiling sexual relationship between a mans womanand another man It is not the taking back of the defiled wife that is abomination butrather to do so would be to receive what has been defiled by a defilement which should beseen as a defilement the relationship with a man other than her husband Likewise יהוה

has considered His people defiled which have broken faith with Him and whored afteridols (Jer 3 1) And yet as defiled as they have become from their other lovers He calls

Page 9: Scriptures Of The Faith Once Delivered

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 935

9 15 February 2011 Genesis 1

1In (what is)first1 ʔɛlōhı m2 hascreated the skies3 and the land 2

and the land has been4 a disarray andan empty(thing) and darkness [was]over [the] faces of [the] deep and the

Spirit5 of ʔɛlōhı m [was] hovering overthe faces of the waters6 3 and then7

ʔɛlōhı m said Let8 light9 become andthen light became 4 And then ʔɛlōhı m

1 On (what is)first The definite article (the) is not used with this Hebrew word here orusually (eg Lev 212 Deut 3321 Is 4610) This word refers to what is first and needsno definite article 2 On ʔɛlōhı m This plural form is used as the plural of a commonnoun which refers to a mighty one whether human or (supposedly) divine The pluralform is also used as a majestic plural to refer to a singular supreme being reckoned to bequalitatively great (though quantitatively just one being) by those who worship thatsupreme being ʔɛlōhı m is thus used as a title for יהוה by His worshipers but ʔɛlōhı m wasalso used by those who worshiped false gods as a title for individual deities theyworshiped For example Daumlg ō n is called ʔɛlōhı m in Judges 1623 and Baʕal is calledʔɛlōhı m in 1Ki 1825 This usage demonstrates that it is not on account of a (post-apostolic) trinity concept that a majestic plural is used as a title for the Creator See1Corinthians 86 3 On the skies The secondary meanings for English heaven arebeyond the semantic realm of the Hebrew word for skies שמים This Hebrew word has thesimple meaning of sky in the broadest sense the skies and the land encompass theUniverse The same word skies is to refer to the realm of the celestial beings or of thestars or of the clouds or of the birds even hanging from a tree is said to be between theskies and the land (2Sam 189) שמים always occurs in a form identical to the Hebrew

dual form but is not dual in meaning Hence in Greek translation it becomes eithersingular ουρανος or plural ουρανοι This translation uses skies for שמים to refer non-specifically to all the space above the land or any region thereof 4 On the land hasbeenThe Hebrew text does not imply became as some translations render itThroughout this narrative and the many other narrative sequences of the HebrewScriptures sequential events are specially marked with the consecutive preterite form of the verb For example the first word of the next verse is ויאמר a consecutive preteritewhich marks that and he said is a sequential event in the narrative The lands beingchaotic is not so marked Therefore it is not the goal of this text to teach that the landbecame disordered after it was created Rather this verse implies that the world isfundamentally a chaotic mess without ʔɛlōhı ms commandments to bring order to it This verse does not describe events but rather sets the scene for the events that follow Watchwhat order is brought out of disorder as world arranges itself in response to the Masterscommandments 5 On and the Spirit If this work were authored in English it wouldprobably read but here Hebrew does not often use a but word when adding sentencestogether Throughout this translation the reader may judge from the context of an andwhether or not a statement contrasts with the previous one 6 On faces of the watersThe Hebrew word for waterwaters like that for skyskies is locked in dual form Toexpect it to change form to represent singular dual or plural meanings is not reasonableSimilarly faces is locked in plural form 7 On and then The sequential force of theconsecutive preterite will often be rendered and then throughout this tranlsation Theconsecutive preterite marks a temporally andor logically sequential event 8 On letThe Hebrew jussive marks that this is a commandment that light should become It is the

imperative force of commandments that English renders with let 9 On light Bringinglight out of darkness is ʔɛlōhı ms first step in bringing form and order to the emptyuniverse Darkness is a non-entity the absence of the light which ʔɛlōhı m gives When Hecauses that light to be withdrawn He creates darkness (Is 457) physically or spiritually

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1035

1015 February 2011Genesis 1

saw the light as good10 and thenʔɛlōhı m caused separation between11

the light and the darkness 5 And then12

ʔɛlōhı m called the light day13 and thedarkness He has called night14 Andthen evening became and then morningbecame one day15[of creating haspassed and a new day has begun]

6 And then ʔɛlōhı m said Let acompression16 become in the midst of the waters and let it become causingseparation between waters for thewaters and so it became17 7 And thenʔɛlōhı m effectuated18 the compressionand then He19 caused separationbetween the waters which [were] from

sub(jacent) to the compression andbetween the waters which [were] fromover the compression And thenʔɛlōhı m saw [it] as good20 8 And then

ʔɛlōhı m called the compression skies And then evening became and thenmorning became a second day[of creating has passed and a new day hasbegun]

9 And then ʔɛlōhı m said Let thewaters from sub(jacent) the skies begathered together to one gathering21

and the dry[land] be seen and so itbecame And then the waters from sub

(jacent) the skies were gathered totheir gathering and so the dry[land]was seen22 10 And then ʔɛlōhı m called

10 On ʔɛlōhı m said[became]ʔɛlōhı m saw as good This important pattern isemphasized by its repetition in this first passage of the Scripture The pattern has asimple meaning יהוה regards the fulfilment of His command to be good Fulfilling Hisword is His goal for His creation It is no different when it comes to His creatures whichhave volition (will) particularly humans if we will be and do what He has commanded forhumans in the Scriptures He will regard this as good The Master Yešuʕ is the Word of יהוה and He fulfills it (Mt 417) and causes His faithful followers to do likewise (Mt 519Ro 214 1Jo 26 Ga 220 Col 127) 11 On between To convey the sense of being

between two things Hebrew uses בין before each of the things English does not usebetween in this way 12 On and then The consecutive preterites here mark chronological events ʔɛlōhı m said and then it became and then He saw it as good andthen He separated it and then he called it day and then evening happened and thenmorning happened 13 On called the light day Note that it is the light that יהוה calledday Scripturally day is daytime period not a 24-hour period Nevertheless the setapart times of הוהי are kept from the dark period before the light period (Lev 2332) anight and then a day is celebrated 14 On He has called night The naming of thedarkness is not a consecutive preterite This infers that the darkness (which alreadyexisted see v2) was already was called night before the light was called day or at leastthat the naming of the darkness is not marked as consecutive to the naming of the light15 On one day It is not as the KJV reads that this evening and this morning were one

day Evening ערב is the last period of the day and is thus a light period evening concludesa day with sunset then night begins Morning בקר is the first period of a new daycommencing with sunrise Therefore one day a second day a third day should beconsidered a count of the daytimes in which יהוה created Since the creation of lightdayיהוה created during daytime Which day begins in this verse The morning here is of thesecond day 16 On compression The Hebrew noun is related to a verb which means tobeathammerstampflatten out a flattened out thing 17 On And so it became TheBHS suggests that this sentence belongs here as in the Greek text rather than at the endof verse 7 Throughout this chapter this sentence is positioned after each creativecommandment of ʔɛlōhı m 18 On effectuated The Hebrew word means to do or makesomething hence this translation 19 On He Or it ie the compression 20 On And

then ʔɛlōhı m saw [it] as good The BHS suggests that this sentence belongs here whichfits the pattern found throughout the chapter 21 On one gathering So reads the Greek text Masoretic text one place 22 On And then the waters These words arepreserved in the Greek text but not in the Masoretic text

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1135

11 15 February 2011 Genesis 1

the dry[land] land and the gatheringof the waters He has called seas andthen ʔɛlōhı m regarded [it] because [itwas] good 11 And then ʔɛlōhı m said

Let the land cause sprouting of shootkind23 [and] vegetation causingsowing of seed [and] the fruit treekindeffectuating fruit24 which [has] its seedin it over the land and so it became 12

And then the land brought outshootkind [and] vegetation causingsowing of seed for its25 kind and thetreekind effectuating fruit which [has]its seed in it for its kind and then

ʔɛlōhı m saw [it] as good 13 And thenevening became and then morningbecame a third day[of creating haspassed and a new day has begun]

14 And then ʔɛlōhı m said Let26 lightsin the compression of the skies becometo cause separation between the dayand the night and they shall be forsigns and for appointments and fordays and years 15 and they shall be for

lights in the compression of the skies tocause light over the land and so it

became 16 And then ʔɛlōhı meffectuated the two of the great lights27

-the great light for the dominion of theday and the small light for the

dominion of the night- and the stars 17 And then ʔɛlōhı m gave them in thecompression of the skies for causinglight over the land 18 and for ruling inthe day and in the night and forcausing separation between the lightand the darkness and then ʔɛlōhı msaw [it] as good 19 And then eveningbecame and then morning became afourth day[of creating has passed and a

new day has begun]20 And then ʔɛlōhı m said Let thewaters swarm a swarmerkind of breatherkind28 of livingkind andflapperkind29 shall flap over the landover the faces of the compression of the skies and so it became30 21 Andthen ʔɛlōhı m created the big reptiles31and all the breatherkind of thelivingkind quietly-moving which the

waters swarmed for their kind and allflapperkind of wing for its kind and 23 On -kind Many Hebrew nouns can be used as singular or as collective nouns (likethe English word fish) When used collectively this translation prefers using a -kind suffixrather than translating them as grammatical plurals 24 On fruit for its kind hasbeen omitted from this as BHS suggests it was added from the following verse 25 On its Hebrew has a masculine and feminine noun system hence KJVs his Englishuses its for impersonal things 26 On letbecome these two English words translateone Hebrew jussive verb a commandment that the lights should become 27 On lightsThe sun produces light and the moon reflects light but as light comes to the earth fromboth they are both called lights 28 On breatherkind The Hebrew word here נפש is very versatile but at its root it is about breath Breathing maintains life and consciousnessin our bodies and hence the word is more traditionally translated soul or psyche I haveretained a more etymological approach using breather to diverge from the many falsebeliefs about soul For example in Biblical usage rarely uses this word to refer to a partof a person usually the whole living person is meant the one who breathes the breatherBreatherkind is used here as the word is here used as a collective noun 29 Onflapperkind the Hebrew word for bird עוף probably once ʕawp- may beonomatopoetic (its sound imitating the flap of wings) It thus refers to flapping creaturessuch as bats (Lev 1119) which are not usually classified as birds 30 On And so itbecame These words are preserved here by the Greek text but not by the MasoreticText 31 On big reptiles Often translated dragons elsewhere in the Bible a tannı n isnot a mythical beast but the very thing that ʔahrō ns staff became in Exodus 710 and

Psalm 9113 indicates that tannicircnicircm are snakelike But in this verse big tannınım arespecified To avoid the mythical nuance of dragon in this age when big reptiles are wellproven to have existed I have translated this word reptile which -unlike snake- alsoallows the possibility for a tannı n to have feet (Ezekiel 322)

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1235

1215 February 2011Genesis 1

then ʔɛlōhı m saw [it] as good 22 Andthen ʔɛlōhı m goodspoke them32saying (Re)produce and increase andfill the waters in the seas And the

flapperkind let it increase in the land23 And then evening became and thenmorning became a fifth day[of creatinghas passed and a new day has begun]

24 And then ʔɛlōhı m said Let theland bring out breatherkind of livingkind for its kind large-quadrupedkind and quiet-moverkindand the paired-livingkind of the land33

for its kind and so it became 25 And

then ʔɛlōhı m effectuated the livingkindof the land for its kind and large-quadrupedkind for its kind and all thequiet-moverkind of the ground for itskind and then ʔɛlōhı m saw [it] as good26 And then ʔɛlōhı m said Lets34

effectuate ʔaumldauml m35 in our silhouette36

and like our semblance and let themdominate in the fishkind of the sea andin the flapperkind of the skies and inthe large-quadrupedkind and in all the

livingkind of 37 the land and in all thequiet-moverkind quietly-moving overthe land

27

And then ʔɛlōhı m created the ʔaumldauml m~~ in His silhouette38~ in [the] silhouette of ʔɛlōhı m~~ He created him39male and female~ He created them

28 And then ʔɛlōhı m goodspoke themand then ʔɛlōhı m said to them (Re)produce and increase and fill the landand tread it down And dominate in thefishkind of the sea and in theflapperkind of the skies and in thelarge-quadrupedkind40 and in all the

32 On goodspoke them Two categories of Hebrew and Greek words have traditionallybeen mistranslated with an English word which literally meant to mark with blood of (pagan) sacrifice One category has here been translated with forms of goodspeak as

those Hebrew and Greek words mean to speak good of or for someone The othercategory has been translated bliss- in this work because the Hebrew and Greek wordsmeans to be happy because יהוה has favoured them in some way 33 On and the paired-livingkind of the land This phrase translates וחיתו־ארץ which contains one of the severalBiblical occurrences of the unusual construct form חיתו which Ive translated paired-livingkind as it may have etymologically been derived from a archaic nominative dualconstruct form hayyata gt hayyətō gt hayətō If this is the origin of this peculiar form itmust have superseded the accusative and genitive forms (which ended in -ay instead of -a) to be here used in the accusative case and elsewhere in the genitive case (Ps 7911)34 On lets ʔɛlōhı m is not alone in watching what He is bringing about The sons of ʔɛlōhı m (heavenly beings see Job 387) are witnesses with Him who like mankind are inHis silhouette and like Him in semblance 35 On ʔaumldauml m This Hebrew word is the nameof the first man and also can refer to humankind or a human I have left it untranslatedthe reader can determine its various meanings by its various contexts 36 Onsilhouette This Hebrew word is related to others shadow The implication is thatʔaumldauml m has an appearance which is like that of ʔɛlōhı m The word is more often used of the statues of false ʔɛlōhı m Should man who is a silhouette of the true ʔɛlōhı m bowhimself down to manmade silhouettes of false ʔɛlōhı m 37 On the livingkind of This isabsent from the Masoretic Text but present in the Syriac Old Testament and in verses 24and 25 38 On in His silhouette The Greek Septuagint lacks these words which do notseem necessary considering what follows 39 On in the silhouette of ʔɛlōhı m He createdhim The first man was created in the silhouette of ʔɛlōhı m The first woman was createdin the silhouette of the first man Thus all humankind is in the silhouette of ʔɛlōhı m both

male and female Yet there is an order in creation and a purpose reflected by that orderas brought out by verses such as 1Corinthians 117-10 and 1Timothy 213 40 On and inthe quadrupedkind These words are evidenced in the Greek and Syriac versions as in verse 26 but have apparently dropped from the Masoretic Text

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1335

13 15 February 2011 Genesis 12

livingkind quietly-moving over theland 29 And then ʔɛlōhı m said See41

I have given for you(pl) all vegetationsowing seed which [is] over [the] faces

of all the land and all the treekindwhich [has] in it [the] fruit of treekindsowing seed for you(pl) it shall be forfood 30 and for all the livingkind of theland and for all the flapperkind of theskies and for all quietly-moving overthe land which [has] in it breather of livingkind I have given42 all greennessof vegetation for food43 And so itbecame 31 And then ʔɛlōhı m saw all

which He has effectuated and seeGreatly good And then eveningbecame and then morning became asixth day44[of creating has passed and

a new day has begun]

2 And so they were finished (up)1 -theskies and the land- and all their

formation2 2 And so ʔɛlōhı m finished(up) in the sixth3 day His work whichHe has effectuated And so Hesabbatized4 in the seventh day from allHis work which He has effectuated 3

And so ʔɛlōhı m goodspoke the seventh

41 On See The word is used to grasp attention and focus it on something or an actionin this case ʔɛlōhı ms providence of food 42 On I have given BHS suggests this verbbe repeated here even without its repetition it is the implied verb 43 On all greennessof vegetation for food Note that this rendering aligns with the Hebrew text in that itdoes not create a false dichotomy tree fruit is not just for humans and green vegetationis not just for animals In fact Genesis 93 indicates that greenness of vegetation is whatwas given to humans to eat So then greenness of vegetation means plantlife -the source

of all vegetables fruits grains- and this statement is by no means specifying asubcategory of food specifically for animals Rather this final statement encapsulates allthat precedes it in these two verses that green plantlife was given for food Modernscience confirms that it is actually the greenness in vegetation (the chlorophyll pigments)that enables plants to store energy from the sun as food energy (photosynthesis) whichcan then be utilised by animals and humans which consume the plants For this reasonplants are called autotrophic producers whereas animals and humans are calledheterotrophic consumers 44 On sixth day This account is not complete until after theseventh day is narrated The first verses of chapter 2 belong at the end of the account of chapter 1 and reveal the reason behind the emphasis given to the six days of creation inthis account (see also Exodus 2011) 1 On And so they were finished (up) These lastthree verses of the first creation narrative summarise the preceeding narrative andindicate the purpose of the six-day form of the narrative to show how the seventh daycame to be set-apart special from all other days The consecutive preterites in these verses are used to mark logical consequence not a temporal sequence as in thepreceding verses Note that ʔɛlōhı m had already finished is work before the end of thesixth day in the previous verse This is why the translation of the consecutive preterites ishere And so instead of And then 2 On formation This Hebrew word often refers toan army but not always in the military sense (as this verse evidences) 3 On sixth TheSamaritan Greek and Syriac texts agree on sixth whereas the Masoretic Text hasseventh ʔɛlōhı m is the perfect example we are to imitate surely He finished up Hiswork on the sixth day and was not still finishing it on the seventh Alternatively if seventh is original finished here should not be taken to imply that He finished by

doing the last works but rather that He chose not to work on the seventh day therebyending the work of creation 4 On And so He sabbatized This is the first occurrence of the root for Šabbauml t in the Scriptures in the verb וישבת The verb implies desistingceasingas one desists from work to observe Šabbauml t

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1435

1415 February 2011Genesis 2

day and so He set it apart5 as in it Hehas rested from all His work whichʔɛlōhı m has created for effectuating

4 These [are] the generations6 of the

skies and the land in their beingcreated In the day7 of יהוה8 ʔɛlōhı mseffectuating skies and land9 5 and[when] all the shrubkind of the fieldbefore it was(being) in the land and allthe vegetation of the field before it wasoutsprouting10 as יהוה ʔɛlōhı m has notcaused rain over the land and [there]wasnt ʔaumldauml m for serving the ground 6

and a vapour was ascending from the

land and then it was causing all thefaces of the ground to drink 7 and thenיהוה ʔɛlōhı m handcrafted11 the ʔaumldauml mloam from the ground And then Heblew in his inhalers12 the breather of

lives13 and the ʔaumldauml m became for abreather of livingkind

8 And then יהוה ʔɛlōhı m planted agarden14 in ʕedɛn15 from[the]east16

And then He set there the ʔaumldauml m whichHe has handcrafted 9 And then יהוהʔɛlōhı m caused to outsprout from theground all treekind desireable forappearance and good for food and thetree of the lives17 in the midst of thegarden and the tree of the knowinggoodness and badness18 10 And astream19 [was] going out from ʕedɛnfor causing the garden to drink and

from there it was separating and thenbecoming20 for four heads 11 Thename of the one [is] Pıšo n21 that [is]the (one) turning around all the land of

5 On He set it apart The root קדש refers to something which is specially ʔɛlōhı ms of Hisnature or set apart for His purpose It may also refer to things which are special to a falseʔɛlōhı m and thus detestable to the true ʔɛlōhı m Here ʔɛlōhı m is choosing the seventhday and setting it apart from all other days as a day which is special to Him What isspecial in His eyes is (to be) special in the eyes of His people (see Exodus 208)

6 On These [are] the generations This phrase typically begins genealogical accounts(eg Gen 69 Gen 1110 Gen 1127) and here indicates the beginning of a secondaccount of the creation The second account focuses on other details of the creation thefirst man and his woman and their first sin by which death came to all humankind (Rom512) 7 On In the day Arguably the sixth day (see verse 7) 8 On הוהי This is therevealed personal Name of our Creator spelled in Hebrew letters See Exodus 315 andthe note in the Preface 9 On skies and land So reads the Greek and the Samaritan versions Masoretic text land and skies 10 On before it was (being) outsproutingThe word outsprouting gives the intended sense of the phrase before it was (being) itis not that the organisms did not yet exist in the ground but rather that they were not yetin the mature form of shrubs 11 On handcrafted This verb refers to the shaping actionof a potter Biblical language is full of beautiful concrete words which can neverthelessbe used in figurative ways (see Psalm 7417) 12 On inhalers Paired inhalers nostrils13 On lives The Hebrew abstract noun corresponding to English life is locked inplural a plurale tantum 14 On garden An enclosure for plants 15 On ʕedɛn TheGreek spelling εδεμ in the LXX and Hexapla evidences that the first vowel was shortʕedɛn means a delight 16 On from[the]east This word means the former position (of the sun) in the day 17 On the tree of the lives ʔɛlōhı ms Wisdom is said to be such atree (Proverbs 318) 18 On goodness and badness The two Hebrew words are thisbroad in meaning They refer to what is morally good and bad but also to what ispleasant and unpleasant and so on 19 On stream No rain yet (verse 5) but yet astream Revelation 221 may indicate the source of this life-giving stream 20 On andthen becoming The verb והיה begins the phrase and is thus consecutive to the

preceeding verb separating and carries its tense Such forms are sometimes calledconverted perfects because they look like the perfect form but are used for consecutiveevents in an imperfect tense narrative 21 On Pıšō n This streams name may meansomething like Disperser

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1535

15 15 February 2011 Genesis 2

the Hawılauml 22 [in] which there [is] thegold 12 And the gold of that land [is]good There [is] the bdellium23 and thestone of the beryl24 13 And the name of the second stream [is] Geho n25 that[is] the (one) turning around all theland of Kuš26 14 And the name of thethird stream [is] Hiddɛqɛl27 that [is]the (one) going east of ʔaššu r28 Andthe fourth stream that [is] Pərauml t29

15 And so יהוה ʔɛlōhı m took the ʔaumldauml mand He caused him to rest in thegarden of ʕedɛn for serving it and for

looking(after) it

16

And then ʔɛlōhıיהוה m (laid)command over the ʔaumldauml msaying From all the treekind of thegarden (as) eating you(s) eat30 17 andfrom the tree of the knowing goodnessand badness you(s) shall not eat from

it as in the day of your(s) eating fromit (as) dying you(s) die31

18 And then יהוה ʔɛlōhı m said Notgood (is) the ʔaumldauml ms being only

himself I effectuate for him a helperlike his complement32 19 And then יהוהʔɛlōhı m handcrafted (again) from theground all the livingkind of the fieldand all the flapperkind of the skies andthen He caused [them] to come to theʔaumldauml m for seeing what he calls for itand all which the ʔaumldauml m calls for it -abreather of livingkind33- that is itsname 20 And so the ʔaumldauml m called

names for all the large-quadrupedkindand for all the flapperkind of the skiesand for all the livingkind of the fieldand for the ʔaumldauml m was not found ahelper like his complement 21 And thenיהוה ʔɛlōhı m caused a sloom to fall overthe ʔaumldauml m and so he fell asleep And

22 On the Hawılauml This place name has the letters of the root hwl which speaks of twisting around The name may originate from the twisting of the Pıšō n stream aroundthis place 23 On the bdellium Does בדלח to refer to bdellium resin or perhaps topearls In the other occurrence (Num 117) the מן from the skies is likened to בדלח inappearance 24 On the stone of the beryl A precious stone of some kind may beindicated by אבן השהם The Aramaic Peshitta translates it as ברולא beryl here and in Exodus2820 25 On Gehō n The Septuagint has γηων rather than γιων which would betteralign with Tiberian Gıhō n The e may be because of the pronunciation of the guttural hlowering the preceding vowel On the other hand Arabic jayha nu is used for large riversand ay regularly shifts to e in Hebrew as also stressed a to ō The name of this streammay mean something like burster 26 On Ku š Ku š was a ancient black Africankingdom around Sudan and the south of Egypt Their ancestor was Kuš son of Hauml m son of Nō ɛh who was saved through the deluge 27 On Hiddɛqɛl This name may mean rapidor swift In the Septuagint it is translated Τιγρις Tigris 28 On ʔaššur Assyria 29 On Pərauml t This streams name may mean fruitful In the Septuagint it is ΕυφρατηςEuphrates 30 On (as) eating you(s) eat The Hebrew Infinitive Absolute often has anadverbial function and is often used with a verb of the same root to emphasize verbalaction as here 31 On (as) dying you(s) die This adverbial treatment of the Infinitive Absolute reveals what really happened when our ancestors ate from that tree they beganto die in a dying manner as do we each day in this corrupted mortal body 32 On a

helper like his complement Woman was created from the man and for the man as Paultaught (1Corinthians 118-9) Woman is mans helper and is fashioned to be suitable forhim his complement which fits him 33 On a breather of livingkind The BHS suggeststhese words are an added explanation specifying what the man was naming

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1635

1615 February 2011Genesis 2

then He took one of his side(bone)s34 And then He closed-up the flesh (as) sub(stitute for) it 22 And then יהוה ʔɛlōhı mbuilt the side(bone) -which He has

taken from the ʔaumldauml m- for a woman35 And then He caused her to come to theʔaumldauml m 23 And then the ʔaumldauml m said

This(one) [is] the instant~ bone from my bones

~~ and flesh from my fleshfor this(one)~~ [a name] Woman36 is called~ as from her man37

~~ this(one) has been taken24 On[account of this] so (a) man

loosens(from) his father and his motherand then he adheres in his woman38and so the two of them39 become for

34 On He took one of his side(bone)s Ribs Do ʔaumldauml ms sons have one less rib than hisdaughters No both male and female descendants of ʔaumldauml m have twelve pairs of ribs If ʔaumldauml m had lost his arms would his children be born without arms Of course not TheScripture does not say that יהוה ʔɛlōhı m removed or altered any of ʔaumldauml ms DNA so wewould not expect that ʔaumldauml ms descendants would be affected by his loss of a ribLikewise the Scripture does not say that ʔaumldauml m was once both male and female or thathis feminine nature was taken away from him and formed into a woman This is a modernand false teaching and is as ludicrous as saying that the heavenly Father lost His Wisdom

or was in any way diminished when He spoke forth His Word Rather ʔaumldauml m had withinhim before and after losing the rib the creational potential of all that is male and all thatis female The wonderful feminine nature of a woman is what manifests in the absence of that which is specifically (and likewise wonderfully) male Like ʔaumldauml m his sons todayhave within them all that is needed to make a male or a female the male humanpossesses both X and Y sex chromosomes The converse is not true A female human hasonly X sex chromosomes It is impossible to make a male human from a female humanschromosomes Therefore modern genetics confirms that a woman can be fashioned fromthe genes of a man but not vice versa 35 On for a woman To be a womanwife Theword for woman is the same as for wife throughout Scripture 36 On Woman ʔɛššauml inOrigens Hexapla Masoretic Text evidences a further attenuation of the first vowel ʔiššauml 37 On from her man From ʔıšauml h = her man(husband) So reads the SamaritanPentateuch Targum Onqelos and the Septuagint The Masoretic text reads ʔı š (a) manThe original pronunciation of man and woman is unknown but as in English the twowords have a similar pronunciation in Hebrew and several other Semitic languages Itcould be that the original difference was a š in man (in ʔanš- perhaps) and a softer θ inwoman (in ʔanθ- perhaps) 38 On he adheres in his woman It is quite uncreationalthat a man should tear away from his woman with whom he has become one flesh39 On the two of them So reads the Septuagint the Syriac and the Vulgate also theSamaritan versions and several Targums (Neofiti Pseudo-Jonathan Genizah TargumFragment) The words are also present in the Masters quotation of the passage inMatthew 195 and Mark 108 and also Pauls in 1Co 616 and Eph 531 The MasoreticText does not have these words Why Was there something wrong in the eyes of scribes

in this statement that two of them become one flesh Perhaps their acceptance of their ancient Hebrew customs of polygyny or of divorce and remarriage But such thingsיהוה ʔɛlōhı m neither commanded nor approved of from the beginning they have not beenso (Matthew 198) but marriage has been for just the two of them

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1735

17 15 February 2011 Genesis 23

one flesh 25 And so40 the two of themwere uncovered41 the ʔaumldauml m and hiswoman and they were not ashamed of themselves42

3and the snake has beencircumspect1 more than all the

livingkind of the field which יהוהʔɛlōhı m has effectuated And then hesaid to the woman Even as ʔɛlōhı mhas said2 you(pl) shall not eat from allthe treekind of the garden 2 And thenthe woman said to the snake From thefruit of the treekind of the garden weeat 3 and from the fruit of the tree

which (is) in the midst of the gardenʔɛlōhı m has said You(pl) shall not eatfrom it and you(pl) shall not touch in

it lest you(pl) die 4 And then thesnake said to the woman You(pl) willnot (as) dying die 5 -as ʔɛlōhı m (is)knowing- as in the day of your(pl)

eating from it your(pl) eyes will thenbecome open and then you(pl) willbecome like the ʔɛlōhı m3 knowers of goodness and badness 6 And then thewoman saw as good the tree for foodand as a longing it (was) for the eyesand the tree was desirable for causinginsight And then she took from itsfruit And then she ate And then shegave also for her man with her4 And

then they ate 7 And then the eyes of the two of them were opened and theythen knew them(selves) as uncovered

And then they sewed together leaves of

40 On And so The consecutive preterite typically marks a verb which is temporally andor logically consequent If temporal consequence is meant it would mean that the twobecame naked after the ʔaumldauml ms declaration about his woman in verse 23 I have takenthe verb as logically consequent which thus implies that their Creator left them nakedbecause they were to adhere to each other as described in verse 24 their nakedness

facilitated this Nakedness facilitates sexual arousal and facilitating sexual arousal istotally appropriate in the context of a valid marriage such as this one But it is totallyinappropriate to make a display of nakedness out of this context Some forms of public art-ancient modern and even religious- can only be justified by refusing this simple truththat nakedness facilitates sexual arousal 41 On uncovered There is a wordplay (pun)between uncovered ʕarummı m in this verse and circumspect ʕaumlru m in the nextlinking the two verses 42 On they were not ashamed of themselves Or of each otherThis translates the reflexivereciprocal nature of the hitpaʕʕel stem Here the beauty of the first state of human sexuality is shown In this proper context of valid monogamousmarriage sex is wonderful and nothing to be ashamed of But outside of the propercontext so much harm has been done outside the Creatorss plan that sex has become ashameful thing for many 1 On circumspect The ʔaumldauml m and his woman were ʕarummı m(uncovered) and the snake was ʕaumlru m (circumspect) more than all And whilst theywere ʕarummı m without being ashamed the ʕaumlrum snake ought to have been ashamedfor the way he used his craftiness here 2 On Even as ʔɛlōhı m has said If it is so to beread it seems the first in the Scripture to exaggerate a command of ʔɛlōhı m was thesnake 3 On the ʔɛlōhı m This may be interpreted as singular or plural here In theplural sense ʔɛlōhı m can refer to mighty beings (the angels according to the Greek translation of Psalm 85 who are also called sons of ʔɛlōhı m in Job 16 amp 21 and Genesis624) who apparently were created with a knowledge of goodness and badness perhapsthat they might see and commend the work of הוהי ʔɛlōhı m (see Job 387) 4 On her manwith her Her man was with her during this transgression of הוהי ʔɛlōhı ms command anddid not keep her from it What a failure of leadership and of taking responsibility for the

woman that יהוה ʔɛlōhı m had brought to him (222) Did he wrongly assume that hewould not be held responsible for her and that by blaming her for her own actions hewould thereby justify himself even if he follows her example (verse 12) Likewise his firstson makes himself not to know his responsibility for his younger brother (49)

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1835

1815 February 2011Genesis 3

a fig(tree) And so they effectuated forthem(selves) bindings5

8 And then they heard the sound6 of יהוה ʔɛlōhı m going(to and fro) in the

garden for the spirit of the day andthen the ʔaumldauml m hid himself and hiswoman from the faces7 of יהוה ʔɛlōhı min the midst of the treekind of thegarden 9 And then יהוה ʔɛlōhı m calledto ʔaumldauml m And then He said for himWhere [are] you(s) 10 And then hesaid Your(s) sound I heard in thegarden And then I feared as naked[am] I and then I hid (myself) 11 And

then He said Who (made)manifest for you(s) as naked you(rself)(s) Is it thatfrom the tree (of) which I (laid) youcommand for not (to) eat from it you(s) have eaten 12 And then the ʔaumldauml msaid The woman which you(s) gave tome she gave for me from the tree andthen I ate 13 And then יהוה ʔɛlōhı m

said for the woman What [is] this you(s) have effectuated And then thewoman said The snake (caused) medelusion and then I ate 14 And then

יהוה ʔɛlōhı m said to the snakeAs you(s) have effectuated this

accursed you(s) [are] from all the large-quadrupedkind and8 from all thelivingkind of the field

Over your(s) belly you(s) shall goand loam you(s) shall eat all the daysof your(s) lives

15 And hostility I set between you(s)and the woman and between your(s)

seed and her seedit shall (be on)lookout(for) you(s) (a)head and you(s) shall (be on)lookout(for) him (a) heel

16 And to the woman9 He (has) saidAs causing(to)increase I cause(to)

increase your(s) travail and your(s)conception in travail you(s) shall birthsons

5 On bindings Such belt-like garments with hanging pieces barely covering thereproductive organs are -in some primitive cultures- all the clothing that man sees asnecessary But יהוה ʔɛlōhı m fits our ancestors with coverings which are sufficient in Hiseyes (verse 21) He has thereby taught mankind what is appropriate for coveringnakedness 6 On sound The Hebrew word ול ק often implies voice but is used for abroader set of meanings voice noise sound Ive chosen sound as a consistenttranslation but obviously the sound of a person will usually be his voice 7 On facesThis is another plurale tantum with a singular meaning I have translated it according toits form but the reader should note from its usage throughout this translation that facesis the regular Hebrew way of saying surface or face or presence and by no meansimplies more than one face 8 On from all the large-quadrupedkind and The BHSsuggests that these words were perhaps an addition The versions include them Is itbecause a snake is not a quadruped that they thought the words inappropriate The snakeneed not have been a large-quadruped to become more accursed than all large-

quadrupedkind Then again perhaps it once did go on four legs There seems to beconsensus amongst scientists that they once did have four legs like (most) lizards still do9 On And to the woman And is lacking from the Masoretic text but not from theSamaritan the Septuagint or the Vulgate

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1935

19 15 February 2011 Genesis 3

and to you(s) (is) its overflow and you(s) shall dominate in it10

17 And for the ʔaumldauml m11 He (has)said12

As you(s) have listened for the soundof your(s) woman and then you(s) atefrom the tree (of) which I (laid) you(s)command saying You(s) shall not eatfrom it

accursed [is] the ground because of you(s)

In travail shall you(s) shall serve it13

all the days of your(s) lives18 And thornkind and thistlekind it

shall cause to outsprout for you(s) andthen you(s) shall eat the vegetation of the field

19 In the sweat of your(s) inhalers you(s) shall eat bread

as-far-as [the time of] your(s)returning to the ground as from it you(s) were taken

as loam you(s) [are] and to loam you

(s) return20 And then the ʔaumldauml m called thename of his woman Hawwauml h as shewas mother of every(one) living 21 Andthen יהוה ʔɛlōhı m made -for the ʔaumldauml mand for his woman- coverings of skin

And then He caused them to beclothed14

22 And then יהוה ʔɛlōhı m said SeeThe ʔaumldauml m has become as one from us

for knowing goodness and badness And now lest he sends his hand andthen he takes also from the tree of thelives and then he eats and then he

10 On and to you(s) (is) its overflow and you(s) shall dominate in it In the midst of overflowing travail the woman is still to have success This emendation to the text issuggested by the BHS as probably original an explanation of the preceding words Almost identical words are found in Genesis 47 where another is told to dominate in themidst of another negative overflow I have followed this emendation to the words becausethe context supports it and both the meaning and structure of the parallel phrases in

Genesis 47 are hard to explain with reference to the received text It seems that ancientscribes -unsure of the meaning of these phrases- may have come to understand the wordsas you(s) shall dominate him and may have thus corrected the text to theMasoretic form and to your man (is) your overflow and he shall dominate youwhich would better fit the knowledge that ʔɛlōhı m wants the woman to be subject to theman and not vice versa However the Apostolic Scriptures assure us that the womansposition of submission is a beautiful thing which predates sin her submission is ordainedfrom creation (1Corinthians 118-9 1Peter 35 1Timothy 211-13) It is therefore notthe result of sin punishment or curse 11 On And for the ʔaumldauml m The BHS suggests forthe ʔaumldauml m rather than for ʔaumldauml m (Masoretic pointing) A definite article (the) usuallyprecedes ʔaumldauml m in this narrative This emendation is consistently followed in thistranslation 12 On He (had) said Non-sequential verbs are used for this phrase in verse

16 and verse 17 This may indicate that the word to the man and to the womanchronologically preceded the cursing of the snake in verse 14-15 These responses to thesin of the man and of the woman may have chronologically followed the confessions in verse 12 and verse 13 respectively Whether this is so or not it is clear that יהוה ʔɛlōhı mdoes not go along with their shifting of blame but has spoken to each the negativeconsequences brought about under His sovereignty in response to their disobedience Sothe narrator deals first with the cursing of the snake and puts the snake out of thepicture before continuing the story of our two ancestors but by no means indicates thatour ancestors managed to divert יהוה ʔɛlōhı ms judgment from themselves to the snake13 On you(s) shall serve it The BHS says it is so to be read The received text has youshall eat(s) it 14 On And then He caused them to be clothed The preceding verse

indicates that our ancestors were beginning to procreate Our parents need to know howto cover themselves because they would not be alone for much longer That יהוה ʔɛlōhı mgave them כתנת indicates that their bindings of fig leaves were not sufficient to cover theirnakedness in His eyes

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2035

2015 February 2011Genesis 34

lives for unseentime15 23 And thenיהוה ʔɛlōhı m sent him (away) from thegarden of ʕedɛn for serving the groundwhich he was taken from there 24 And

then He pushed (out) the ʔaumldauml m andthen He caused him16 to settle from theeast of the garden of ʕedɛn and thenHe set17 the kərubı m and the flame of the sword turning(over) itself forlooking(after) the way of the tree of thelives

4 And the ʔaumldauml m has known1 Hawwauml hhis woman and then she conceived

and then she birthed Qayin and then

she said I have acquired2 a man withה ו ה י [helping me] 2 And then shecaused addition3 for birthing hisbrother Habɛl And then Habɛl became(a) grazer4 of small-cattle5 and Qayinhas become a server of ground 3 And itbecame from the end of [multiple] daysand then Qayin brought a gift for יהוהfrom the fruit of the ground 4 andHabɛl has brought -also he- from the

firstborns of his small-cattle and fromtheir (visceral)fat And then יהוה lookedto Habɛl and to his gift 5 and to Qayinand to his gift He has not looked And

then (emotion) burned for Qayin6greatly and then his faces fell7 6 Andthen יהוה said to Qayin For what[reason] has (emotion) burned for you(s) And for what [reason] have your(s) faces fallen 7 Is it not if you(s) dogood an (up)lifting And if you(s) dontdo good sin (is a) stretcher-out (inwait) for the opening And to you(s) (is)its overflow and you(s) shall dominate

in it8 8 And then Qayin said to Habɛlhis brother Let us walk the field9

And then it became in their being in thefield and then Qayin stood(up) to Habɛlhis brother and then he killed him 9

And then יהוה said to Qayin Where [is]Habɛl your(s) brother And then hesaid I have not known Is it that [a]looker(after) my brother I [am] 10

And then He said What have you(s)

effectuated The sound of the bloods10

15 On unseentime The Hebrew and Greek words imply more that eternity is hiddentime rather than that it never will end In some contexts the words refer to a time thatwill end (eg Deut 1517) though we know not when In other contexts it is hidden fromus whether the unseentime will end or not 16 On He caused him him is suppliedfrom the Septuagint 17 On and then He set This verb is suggested by the Septuagintsκαὶ ἔταξεν 1 On has known This translation highlights that the verb here is notmarked as consecutive (For contrast see verse 25 where a consecutive verb is used)Contrary to the common misconception that sex began after sin I suggest that the ʔaumldauml mfirst knew Hawwauml h soon after she was presented to him (Genesis 222) Evidently inGenesis 225 they were naked for the very purpose that the ʔauml dauml m should know Hawwauml h Did -s plan for their nakedness -that they should thereby (Re)produce and increaseיהוה

fail until sin occurred Reader be assured that sex within marriage has always been the Almightys plan He created it 2 On I have acquired This word תי י נ ק has a root which issimilar in spelling to the name Qayin 3 On she caused addition Such a verb is used forthe sense of repeating the same action in this case birthing 4 On grazer רעה ashepherd feeding sheep and tending to all their needs this word is often used assymbolic for a leader appointed by יהוה 5 On small-cattle Sheep and goats are groupedtogether by this word צאן 6 On (emotion) burned for Qayin Usually this is said of angry emotion 7 On his faces fell Qayin entered a depressed saddened self-pityingmood 8 On you(s) shall dominate in it Find these words and their sense also inGenesis 316 In the midst of an overflowing feeling and tendency to sin Qayin isencouraged to dominate 9 On Let us walk the field These words present in the

Samaritan Syriac Greek and Latin are absent from the Masoretic text Manymanuscripts and editions of the Masoretic text leave a gap here for the words 10 Onbloods When the Hebrew word is plural it tends to imply blood that has been shedblood that is no longer one as it was inside the body

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2135

21 15 February 2011 Genesis 4

of your(s) brother [is] crying-out to mefrom the ground 11 And now accursed[are] you(s) from the ground whichhas opened its mouth for taking the

bloods of your(s) brother from your(s)hand 12 As you(s) serve the ground itshall not cause addition [for] giving itsstrength for you(s) Tottering andwagging you(s) shall be in the land 13

And then Qayin said to ה ו ה י Great ismy twistedness11 from lifting12 14 See

You(s) have pushed me (out) the(current)day from over the faces of theground and from your(s) faces I shall

be hidden and then I shall be totteringand wagging in the land and then itshall become every finder of me shallkill me 15 And then יהוה said for himTherefore every13 killer of Qayinsevenfold [Qayin] shall be avenged

And then יהוה set for Qayin a sign fornot (to) smite him every finder of him16 And then Qayin went out from(before)the faces of יהוה and then he

sat14 in the land of No d15 east of ʕedɛn

17 And then Qayin knew his woman And then she conceived and then she

birthed Hɛno k And then [Qayin]became builder of (a) city16 and thenhe called the name of the city like thename of his son Hɛno k 18 And thenƔırauml d17 was birthed for Hɛno k andƔırauml d has birthed Mahıʔe l andMahıʔe l18 has birthed Matušaumlʔe l19 andMatušaumlʔe l has birthed Lamɛk 19 Andthen Lamɛk took for him(self) twowomen the name of the one ʕaumldauml h

and the name of the second Sɛllauml h 20 And then ʕaumldauml h birthed Yaumlbauml l he hasbeen (a) father of 20 (everyone) sitting21

[in] tents of 22 (livestock)possession23 21

And the name of his brother [was]Yubauml l he has been (a) father of every(one) grabbing stringed-instrument andwind-instrument 22 And Sɛllauml h -alsoshe- has birthed Tubal-Qayin (a) fatherof every(one) whetting24 copper and

11 On twistedness Twisted behaviour results in twistedness as a punishment The wordון ע can refer to eitherboth the twisted behaviour and the punishment brought about by it12 On Great is my twistedness from lifting This is the Hebrew way of saying somethingis too big to lift Qayin is saying that he cannot cope with the results of his sin 13 Onevery This is the same Hebrew word as for all כל Im tried to consistently translate itall whenever sensible and as every elsewhere In some contexts it will be apparentthat this every has a similar meaning to any 14 On sat Such is the literal meaningof the Hebrew verb which is commonly used to mean dwelt 15 On Nō d But Greek has Ναιδ Samaritan simply has נד The participle is nauml d wagging in verses 12 amp 13Nō d may be an infinitive of the same root meaning (a) wagging 16 On builder of (a)city Or some manuscripts point it נה עיר ב building a city 17 On Ɣırauml d The phoneme

preserved in Arabic letter ghain seems to be indicated in the LXX form Γαιδαδ18 On Mahıʔe l and Mahı ʔe l LXX has Μαιηλ and Samaritan has similarly מחיאל מחיאלMasoretic text has one form and then a second form מחויאל מחייאל Did the ו form resultfrom the similar shape of the following name מתושאל 19 On Matušaumlʔe l But the LXXapparently confuses the name with another Μαθουσαλα 20 On father of Here isintroduced the Biblical idiom in which -aside from genetic relationship- the originator of a behaviour or lifestyle is called the father of those who do similarly Consider the wordsof Maumlšı h in John 844 and Matthew 545 21 On sitting As in verse 16 the meaningdwelling is implied 22 On tents of This translates a proposition found in the BHSand in 2Chronicles 1415 י ל ה א The Masoretic Text has ו לה א tents and The LXX readsin tents nurturing 23 On (livestock)possession The word נה ק מ seems to literally

mean possession but is most commonly used of livestock Perhaps it is fair to suggestthat wealth was once measured more in livestock than in money Consider the words of Genesis 3043 24 On (a) father of every(one) whetting The suggestions of the BHS arehere translated The Masoretic text has whetting every cutter (of)

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2235

2215 February 2011Genesis 45

iron And the sister of Tubal-QayinNoʕɛmauml h 23 And then Lamɛk said forhis women

ʕaumldauml h and Sɛllauml h hear my sound

Women of Lamɛk listen (to) myutterance As I have slain a man for my bruising

and a boy for my welt24 as sevenfold Qayin shall be

avenged and Lamɛk seventy andseven25

25 And then the ʔaumldauml m knew hiswoman still(more) And then shebirthed a son and she called his name

Še t as she has said ʔɛlōhı m has set26for me (an)other seed sub(stituting for)Habɛl as Qayin has killed him 26 Andfor Še t -also him- has been birthed (a)son and then he called his nameʔɛnō š This(one) has (caused)delay27

for calling in the name of הוהי

5This [is] the recounting of thegenerations of ʔaumldauml m In the day of

ʔɛlōhı ms creating ʔaumldauml m in semblance

of ʔɛlōhı m He has made him2

Maleand female He has created them Andthen He goodspoke them and then Hecalled their name ʔaumldauml m in the day of their being created

3 And so ʔaumldauml m lived thirty and ahundred years and then he caused(to)birth a son like his semblance in hissilhouette And then he called his nameŠe t 4 And then the days of ʔaumldauml mafter his causing[the]birth[of] Še t

became eight hundred years And so he

caused(to)birth sons and daughters 5

And so all the days of ʔaumldauml m which hehas lived became nine hundred yearsand thirty years And then he died

6 And so Še t lived five years and ahundred years and then he caused(to)birth ʔɛno š 7 And then Še t lived afterhis causing[the]birth[of] ʔɛno š seven

years and eight hundred years And sohe caused(to)birth sons and daughters8 And so all the days of Še t becametwelve years and nine hundred years

And then he died9 And so ʔɛno š lived ninety years and

then he caused(to)birth Qaynauml n 10 Andthen ʔɛnō š lived after his causing[the]birth[of] Qaynauml n fifteen years and eighthundred years And so he caused(to)birth sons and daughters 11 And so allthe days of ʔɛno š became five years andnine hundred years And then he died

12 And so Qaynauml n lived seventy yearsand then he caused(to)birth Mahlalɛʔe l13 And then Qaynauml n lived after his

causing[the]birth[of] Mahlalɛʔe l forty years and eight hundred years And sohe caused(to)birth sons and daughters14 And so all the days of Qaynauml nbecame ten years and nine hundred

years And then he died15 And so Mahlalɛʔe l lived five years

and sixty years and then he caused(to)birth Yarɛd 16 And then Mahlalɛʔe llived after his causing[the]birth[of]

Yarɛd thirty years and eight hundred years And so he caused(to)birth sons

25 On seventy and seven Lamɛk considered himself more righteous than Qayin becausethe boy he murdered had first bruised him By his knowing goodness and badness Lamɛkpresumptuously awards himself greater vengence than יהוה graciously gave to QayinMaking declarations about how one thinks things should be is not obedience to the wordof הוהי 26 On set The name Še t sounds like the Hebrew word for set and is spelledthe same 27 On This(one) has (caused)delay So reads the LXX that ʔɛnō š hopedwaited to call the name In Hebrew root y-h-l speaks of delay In a world where eachrushed to his own way perhaps this records that ʔɛnō š was different ʔɛnō š delayedhimself to call on the name of הוהי that he might walk His way perhaps But the Masoretic

text has a word of a different root h-l-l חל ו ) אז ה At) that time it has been perforated -theseal was broken so to speak a new activity had begun But was calling on the name of יהוה really so new Consider Genesis 41 The Samaritan אז החל could be read as theMasoretic text or as (At) that time he has (caused)delay

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2335

23 15 February 2011 Genesis 56

and daughters 17 And so all the days of Mahlalɛʔe l became five and ninety

years and eight hundred years Andthen he died

18 And so Yarɛd lived two and sixty years and a hundred years1 and thenhe caused(to)birth Hɛnō k 19 And then

Yarɛd lived after his causing[the]birth[of] Hɛno k eight hundred years And sohe caused(to)birth sons and daughters20 And so all the days of Yarɛd becametwo and sixty years and nine hundred

years And then he died21 And so Hɛno k lived five and sixty

years and then he caused(to)birthMatušalah 22 And then Hɛno k went(toand fro)2 with the ʔɛlōhı m3 after hiscausing[the]birth[of] Matušalah threehundred years And so he caused(to)birth sons and daughters 23 And so allthe days of Hɛno k became five andsixty years and three hundred years 24

And so Hɛno k went(to and fro) with theʔɛlōhı m And [then] he wasnt[found]4

as ʔɛlōhı m has taken him25 And so Matušalah lived seven andeighty years and a hundred years5 andthen he caused(to)birth Lamɛk 26 Andthen Matušalah lived after his causing[the]birth[of] Lamɛk two and eighty

years and seven hundred years And sohe caused(to)birth sons and daughters

27 And so all the days of Matušalahbecame nine and sixty years and ninehundred years And then he died

28 And so Lamɛk lived two and eighty

years and a hundred years6 and thenhe caused(to)birth a son 29 And thenhe called his name No h7 saying This[one] shall make us sigh [relief] fromour works8 and from the travail of ourhands from the ground which יהוה hascursed it 30 And then Lamɛk livedafter his causing[the]birth[of] No h fiveand ninety years and five hundred

years And so he caused(to)birth sons

and daughters 31 And so all the days of Lamɛk became seven and seventy yearsand seven hundred years And then hedied 32 And so No h became a son of five hundred years and then No hcaused(to)birth Še m Ḫauml m and Yap ɛt

6 And then it became as the ʔaumldauml mhas perforated1 for increasing over

the face of the ground and daughtershave been birthed for them 2 And then

the sons of the ʔɛlōhı m saw2 thedaughters of the ʔaumldauml m as good they[were] And then they took for themwomen from all which they haveelected 3 And then יהוה said My spiritshall not reckon in the ʔaumldauml m forunseentime in their erring he [is] flesh

And so his days will become a hundred1 On and a hundred years The Samaritan version (and a medieval manuscript of theMasoretic Text) does not have these words The Samaritan version mentions 785 years inthe next verse (instead of 800) and gives a total of 847 years in verse 20 (instead of 962) 2 On And then Hɛnō k went(to and fro) The Greek text interprets this as but Hɛnō k didwell-please the Almighty and similarly in verse 24 See again Hebrews 115 3 On Andthen Hɛnō k went(to and fro) with the ʔɛlōhı m Some Latin Vulgate manuscripts andGreek manuscripts insert And then Hɛnō k lived here no doubt in imitation of thesurrounding pattern 4 On he wasnt[found] found is found in the Greek text and inHebrews 115 5 On seven and eighty years and a hundred years The Greek text has167 years before fathering Lamɛk and 802 years after to make the same total number of years of Matušalahs life 969 The Samaritan text has 67 and 653 and a total of 7206 On two and eighty years and a hundred years The Samaritan version has 53 yearsbefore fathering Nō h 600 years after and a total of 653 years 7 On Nō h The name isspelled with the first two letters of the root for sigh here but may be derived from a

similar root meaning repose 8 On works So reads the Samaritan Greek Syriac and Vulgate and many medieval manuscripts of the Masoretic Text others read work1 On perforated That is humankind figuratively broke through to do something newhe began to increase 2 On saw In the sense of regarded as in Genesis 14

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2435

2415 February 2011Genesis 6

and twenty years 4 The nɛp ılı m3 havebeen in the land in those days and alsoafter so when the sons of the ʔɛlōhı mcome to the daughters the ʔaumldauml m and

then they birth for them These [were]the forceful (ones) from unseentimethe men of the name

5 And then יהוה saw as vast thebadness of the ʔaumldauml m in the land andall the handiwork of the cogitations of his heart4 [was] only bad all the day 6

And then יהוה sighed as He haseffectuated the ʔaumldauml m in the land andthen He travailed (Himself) to His

heart 7 And then יהוה said I will wipe(away) the ʔaumldauml m which I have createdfrom over the faces of the ground fromʔaumldauml m as-far-as beast as-far-as quiet-moverkind and as-far-as theflapperkind of the skies as I havesighed as I have effectuated them 8

And No h has found favour in the eyesof הוהי

9 These [are] the generations of No hNo h [was] (a) righteous man complete

he has been in his generations Withthe ʔɛlōhı m No h has gone(to and fro) 10

And then No h caused(to)birth threesons Še m Ḫauml m and Yap ɛt 11 And thenthe land (became) ruined (before)thefaces the ʔɛlōhı m and so the land(became) filled [with] wrong 12 Andthen ʔɛlōhı m saw the land and see Ithas (been) ruined as all flesh over theland has caused its way to be ruined

13 And then ʔɛlōhı m said for No h[An] end of all flesh has come (before)my faces as the land is filled [with]wrong from their faces5 and see me[Im] causing them to be ruined from[there] with the land6 14 Effectuate for

3 On The nɛp ılı m The non-canonical books 1Enoch and Jubilees relate the story of thesegiants the nɛp ılı m the offspring of a forbidden union between human women and angels

(the sons of the ʔɛlōhı m see Job 16 21) who are male in form These angelic fathersare the angels which kept not their first estate but left their own habitation and the Almighty sent them to a prison for spirits where they are reserved in everlasting chainsunder darkness unto the judgment of the great day (see Jude 16 amp 2Peter 24) [These Apostolic writings relate and affirm understanding previously recorded in works such as1Enoch and Jubilees] These angels are the spirits in prison which sometime weredisobedient when once the longsuffering of [ʔɛlōhı m] waited in the days of Nō h while theark was a preparing wherein few that is eight souls were saved by water (1Peter319-20) Their gigantic offspring the nɛp ılı m killed and devoured animals and humanswith an insatiable appetite and were greatly feared and remembered and worshiped bymen The Almighty decreed the destruction of their flesh but being the hybrids of immortal and mortal beings their spirits lived on as the unclean spirits the evil spiritsknown as demons Hence it is said that the nations worship demons and not gods theirname of the giants lives on with their spirits After the flood in response to Nō hs prayerthe Almighty ordered the spirits of the giants to be bound in a spiritual prison but Śauml tauml n(also called Maśtemauml h ) pleads with the Almighty to allow a tenth of them to remain in theearth to do his dirty work of afflicting mankind for their sins And so Śaumltauml n became theprince of the demons and their work becomes associated with Śaumltauml n (see Mark 322-23) 4 On heart In the Scriptures heart refers to the hidden inner part of a human wherethe thinking and feeling takes place as opposed to the outer part the body In Englishusage heart is primarily used of the emotions or subconsciousness but in Biblicallanguage all the thinking part of us is implied all the mind in its many functionsBiblically to know something with the heart implies nothing more than to know

something with the head The head-heart dichotomy -popular amongst English speakers-is not a reality in Biblical language 5 On from their faces This literally translates whathas the sense because of them 6 On from [there] with the land The BHS suggeststhe from which is also present in the Samaritan Targum

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2535

25 15 February 2011 Genesis 6

you(s) [a] float7 of trees of cypress8(with) nests you(s) shall effectuate thefloat -(with) lowest [nests] second[level nests] and third [level nests] you

shall effectuate it-9 and then you shallcopher10 from (in)house and fromoutside in the copher 15 And this [is thesize] which you(s) shall effectuate [for]it Three hundred cubits [is] the lengthof the float fifty cubits [is] its breadthand thirty cubits [is] its height and to[a] cubit you shall finish it (up)11 16 [A]meridian [windowhole] you(s) shalleffectuate for the float from above and

the opening of the float in its side youshall set 17 And I see me [Im]causing the inundation -waters-12 tocome over the land for ruining allflesh which in it [is] spirit of lives fromsub(jacent) [to] the skies all which [is]in the land shall exhale [its finalbreath] 18 And then I will cause my

covenant to stand [my covenant] with you And then you(s) shall come to thefloat you(s) and your(s) sons and your(s) woman and the women of your(s)

sons with you(s) 19 And from all thelivingkind13 and from all the flesh14two two15 from every [sort] you(s)shall bring to the float for causing life[survival] with you(s) [a] male and [a]female they shall be 20 From theflapperkind for its kind and from thelarge-quadrupedkind for its kind andfrom all the quiet-moverkind of theground for its kind two two from all

shall come to you(s) for causing life[survival] 21 And you(s) take for you(s) from all food which shall be eatenand so you(s) shall gather to you(s)and then it shall become for you(s) andfor them for food 22 And then No heffectuated like all which ʔɛlōhı m has(laid) him command he has effectuatedso

7 On float This Hebrew noun is used in the Scriptures only of Nō hs ark and the basketin which Mōšɛ h floated 8 On cypress In Hebrew גפר from gupr- a root apparentlylinked to κυπρος cypress 9 On -(with) lowest [nests] second [level nests] and third[level nests] you shall effectuate it- These words are transposed from the end of verse16 as the BHS suggests that they belong here Note that it is here that these pluraladjectives have a plural noun nests to describe 10 On copher This word is coined totranslate the Hebrew noun פר כ ( kop ɛr) and the verb of the same root It can bepronounced by English readers similarly to cover (but with voiceless ph for voiced v)which implies its basic meaning The Hebrew noun kop ɛr appears to be linked to cypress(κυπρος) and to refer to a substance derived from cypress leaves which can be used tomake a red covering like a protective paint or sealant The Hebrew verb means to cover(as) with kop ɛr Both the noun and verb are used figuratively for covering in the sense of atonement for or redemption of a life by blood So this saving ark was covered inside andoutside with kop ɛr a symbol of the saving blood of Messiah 11 On and to [a] cubit youshall finish it (up) These words are transposed here from verse 16 as the BHS suggeststhat they belong here 12 On -waters- The BHS suggests this word was added to theHebrew text to clarify the inundation This would explain the peculiar syntax in theHebrew text here which has ול מים ב מ ה the flood waters rather than ול ב מ מי ה the watersof the flood as in Genesis 7710 and 911 13 On the livingkind Samaritan reads החיהthe livingkind which is in agreement with the Greek Septuagints τῶν κτηνῶν theMasoretic text has the livingהחי 14 On and from all the flesh So read the Samaritanand Septuagint the Masoretic text has from all flesh 15 On two two This repetition

of two implies in pairs The Septuagint and Syriac have two two here and in verse 20as in the Masoretic text of Genesis 79 amp 715 but the Masoretic text has only one two ineach verse Is this due to haplography [Haplography is a common scribal error in whichthe eye skips over a repetition of letters and the hand writes the letters only once]

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2635

2615 February 2011Genesis 7

7 And then ʔɛlōhı m1 said for No hCome -you(s) and all your(s)

house- to the float As you(s) I haveseen righteous before me in this

generation 2 From all the pure large-quadrupedkind you(s) shall take for you(s) seven seven male and female andfrom the large-quadrupedkind which it[is] not pure two two2 male andfemale3 3 also from the pure4

flapperkind of the skies sevenssevens male and female and from theflapperkind which it [is] not pure twotwo male and female5 for (preserving

as) living [their] seed over [the] faces of all the land 4 As for days still[only]seven I [am] (causing)rain over theland forty days and forty nights andthen I shall wipe(away) all the stood-up(substance) which I have effectuatedfrom over the faces of the land 5 Andthen No h effectuated like all which יהוהhas (laid) him command

6 And No h [was] a son of six hundred

years and the inundation has been

waters6 over the land 7 And so cameNo h and his sons and his woman andhis sons women with him to the floatfrom the faces of the waters of the

inundation 8 From the pure large-quadrupedkind and from the large-quadrupedkind which it isnt pure andfrom the flapperkind and from7 allwhich [is] quietly-moving over theground 9 two two they have come toNo h to the float male and female likewhich יהוה8 has (laid) No h command 10

And then it became for the seven daysand the waters of the inundation have

been over the land 11 In the year of the9 six hundred years for the lives of No h in the second [re]newal10 theseventeenth day for the [re]newal inthis day all [the] springs of [the] vastdeep have split(open) and the meshesof the skies have opened 12 And thenthe downpour became over the landforty days and forty nights 13 In the

1 On ʔɛlōhı m The Samaritan and Syriac reads ʔɛlōhı m here Masoretic text has הוהיSeptuagint combines the two as הוהי ʔɛlōhı m I chose ʔɛlōhı m here because throughoutGenesis where יהוה is used in the phrase And יהוה said tofor [name] to אל is used andnot for ל as here With ʔɛlōhı m in the phrase And ʔɛlōhı m said tofor [name] to (seeאלGenesis 917) or for (see Genesis 613)ל is used 2 On two two The Masoretic Textlacks the second two Samaritan Greek Syriac and Vulgate all include it 3 On maleand female male and female So reads the Samaritan and the ancient translations TheMasoretic Text has instead [a] man and his woman twice in this verse in verses 3 9 amp16 it reads as the others male and female 4 On pure This word is present in the

Samaritan and Greek texts but absent from the Masoretic text 5 On and from theflapperkind which it [is] not pure two two male and female Preserved in the Greek Septuagint this fits the pattern given above but seems to have dropped from the textpreserved in all the other texts Genesis 87 amp Leviticus 1115 indicate that Nō h didindeed preserve impure birds on the float and not just the pure ones 6 On -waters-The BHS suggests this word was added to the Hebrew text of Genesis 617 and may nothave originally been here either 7 On from The Masoretic Text omits the singleconsonant translated here as from the Samaritan Greek Syriac and Vulgate includethe word 8 On הוהי Samaritan reads הוהי Masoretic text has ʔɛlōhı m I chose יהוהhere because throughout the rest of the Pentateuch יהוה occurs in the phrase like which_____ has (laid) [name] command (see Exodus 1228 4023 Numbers 822) The phrase is

less commonly found with ʔɛlōhı m and doesnt include the name of the personcommanded (Genesis 716 214) 9 On the This the is present in the Samaritan andSeptuagint but absent from the Masoretic Text 10 On [re]newal This word ש ד ח is usedonly of the [lunar] month its first day and the celebrations associated with its first day

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2735

27 15 February 2011 Genesis 78

bone of this day11 has come No h andŠe m and Ḫauml m and Yap ɛt -the sons of No h- and No hs woman and his sonsthree women with him12 to the float 14

those and all the livingkind for its kindand all the large-quadrupedkind for itskind and all the quiet-moverkindquietly-moving over the ground for itskind and all the flapperkind for itskind every bird every wing13 15 Andso they came to No h to the float twotwo from all the flesh which in it [has]spirit of lives 16 And the [ones] coming -male and female from all flesh- have

come like which ʔɛlōhı m had (laid) himcommand And then יהוה closed-upencompassing him 17 And then becamethe inundation forty days14 over theland and so the waters increased andthen they lifted the float and so it rosefrom over the land 18 And so thewaters became strong and so theyincreased greatly over the land and sothe float went over the faces of the

waters19

And the waters have beenstrong -greatly greatly- over the landand then all the high mountains which

[were] sub(jacent) all the skies werecovered 20 fifteen cubits from abovethe waters have been strong And sothe mountains15 were covered 21 And

so all flesh quietly-moving over the landexhaled [its final breath] in theflapperkind and in the large-quadrupedkind and in the livingkindand in all the swarmerkind swarmingover the land and all the ʔaumldauml m 22 allwhich [had] breath of spirit of lives16 inits inhalers from all which [was] in thedrained[land] has died 23 And so Hewiped(away)17 all the stood-up

(substance) which [was] over the facesof the ground from ʔaumldauml m as-far-aslarge-quadrupedkind as-far-as quiet-moverkind and as-far-as theflapperkind of the skies And so theywere wiped(away) from the land Andthen remained distinctly No h and [theflesh] which [was] with him in the float24 And so the waters became strongover the land fifty and a hundred days

8 And then ʔɛlōhı m remembered

1

Nō h and all the livingkind and allthe large-quadrupedkind which [was]

11 On In the bone of this day This literal translation of the Hebrew text reveals aHebrew idiom the bone of something is its essence its self itself So In the bone of this day conveys the sense In this day itself 12 On with him BHS suggests thisreading which is supported by the Septuagint and the Pseudo-Jonathan Targum andGenesis 816amp18 The Masoretic Text has with them In with him there is theimplication that they are saved through being with righteous Nō h because they are hisfamily A mans family is made up of himself his wife his male offspring and their wivesand his unmarried female offspring 13 On every bird every wing These words arelacking from the Septuagint but present in the Masoretic Syriac and Samaritan textsThe BHS suggests to delete them 14 On forty days The Septuagint has forty days andforty nights as in 712 the Masoretic Samaritan and Syriac texts do not include andforty nights here 15 On the mountains The Septuagint and Syriac have the highmountains here as in the preceding verse which is perhaps correct Masoretic Text andSamaritan has simply the mountains here 16 On breath of spirit of lives TheSeptuagint and Vulgate read simply breath of lives 17 On And so He wiped(away) Soreads the Masoretic Text and Septuagint The King James Version reads And every livingsubstance was destroyed and the BHS suggests that the verb may be mediopassive(Niphal) rather than simple active (Qal) Has the direct object marker ת א not beennoticed Its presence marks all the stood-up(substance) as being an object of atransitive verb rather than the subject of a mediopassive verb 1 On ʔɛlōhı m

remembered Not that Nō h had ceased to be in ʔɛlōhı ms mind Rather this Hebrew verbfor remember implies bringing something to the forefront of ones mind bringing athought into focus ʔɛlōhı ms focus has at this point changed from flooding the world torestoring Nō h and those with him

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2835

2815 February 2011Genesis 8

with him in the float And then ʔɛlōhı mcaused spirit2 to traverse over the land

And then the waters subsided 2 Andthen [the] springs of [the] deep and the

meshes of the skies were confined andso the downpour from skies waswithheld 3 And then the watersreturned from over the land [a] goingand [a] returning And then the waters(became)deficient from [the] end of [the] fifty and a hundred days 4 Andthen the float reposed in the seventh[re]newal in the seventeenth day of the[re]newal over the mountains of

ʔaraumlrauml t3 5 And the waters have been[a] going and [a] becoming deficient as-far-as the tenth [re]newal In the tenthin [day] one for the [re]newal theheads of the mountains have been seen6 And then it became from the end of forty days and then No h opened thewindowhole of the float which he haseffectuated 7 And then he sent(away)the crow4 and then it went out -(a)

going out and (a) returning- as-far-asthe drying of the waters from over theland 8 [And then No h (made)delayseven days]5 And then he sent(away)the dove from with him for seeing

Have the waters (become)lightweightfrom over the faces of the ground 9

And the dove has not found repose forthe concavity of its foot and so it

returned to him to the float as thewaters [were] over the faces of all theland And then he sent his hand andthen he took it and then he caused it tocome to him to the float 10 And then he(made)delay6 still(more) seven otherdays and then he caused addition [for]sending(away) the dove from the float11 And then the dove came to him for[a] time of [an] evening and see A

ripped-off leaf of [an] olive(tree) in itsmouth And then No h knew the watershave (become)lightweight from overthe land 12 And then he (made)delay7

still(more) seven other days and thenhe sent(away) the dove and it has notadded returning to him still(more) 13

And then it became in one and sixhundred years [for the lives of No h]8 inthe first [[re]newal] in [day] one for the[re]newal the waters have drainedfrom over the land And then No hcaused the covering of the float to turn-aside and then he saw and see Thefaces of the ground have drained 14

2 On spirit In this verse wind is implied Ive tried to translate this word ח ו רconsistently as spirit The Latin word spiritus originally meant breath but came to beused to mean the non-physical lifeforce of a living being (animus) All these meanings arewithin the word ח ו ר Indeed it could be argued that wind and breath are non-physicalwhilst made up of moving particles it is the flow of the particles which makes itbreath rather than just being air Is flow physical 3 On the mountains of ʔaraumlrauml tNote that the name ʔaraumlrauml t -Urartu in Assyrian- was the name of a large geographicregion in which there was a kingdom in the early 1st millenium BCE Somewhere in themountain ranges of this large geographic region the float came to rest A mountain aboutthe border of Armenia now bears the name Ararat from this account 4 On the crow After the crow the Septuagint has to know if the water has ceased perhaps from verse8 5 On [And then Nō h (made)delay seven days] This sentence is added at thesuggestion of the BHS Verse 10s other seven days seems to suggest that Nō h haddelayed a first seven days here 6 On And then he (made)delay The BHS says it isprobably to be read this way The Masoretic text has חל י And then he perforated [to doוsomething new] that is he began 7 On And then he (made)delay The Piel verb hasbeen translated as the BHS suggests it should probably be both here and in verse 10 but

what is found here in the Masoretic text is the Niphal חל י י And then he was delayed 8ו On [for the lives of Nō h] The Septuagint has these words here as also found inGenesis 711 Their meaning is implied whether or not they were copied to this locationor they dropped from it

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2935

29 15 February 2011 Genesis 89

And in the second [re]newal in theseven and twentieth day for the [re]newal the land has dried

15 And then ʔɛlōhı m worded(up) to

No h saying 16 Go out from the float you(s) and your(s) woman and your(s) sons and your(s) sons women with

you(s) 17 And9 all the livingkind which[is] with you from all flesh in theflapperkind and in the large-quadrupedkind and in all the quiet-moverkind quietly-moving over theland bring out with you And then theywill swarm in the land and then they

shall (re)produce and then they shallincrease over the land 18 And thenNo h came out and his sons and hiswoman and his sons women with him19 And10 all the livingkind all the large-quadrupedkind and all the flapperkindand all the quiet-moverkind quietly-moving over the land11 for theirfamilies they have come out from thefloat

20 And then No h built [a] ritual(firestand) for יהוה and then he took from all the pure large-quadrupedkindand from all the pure flapperkind andthen he caused to ascend ascenders inthe ritual(firestand) 21 And then יהוהsmelled the smell of the contentmentand then יהוה said to his heart I will

not still(more) cause addition formaking the ground lightweight12

because of the ʔaumldauml m as thehandiwork of the heart of the ʔaumldauml m

[is] bad from his youth and I will notstill(more) cause addition for smitingall living like which I have effectuated

22 Still all the days of the land seedand harvest and coldness and hotnessand warming-season and cooling-season13 and day and night shall notsabbatize

9 And then ʔɛlōhı m goodspoke No hand his sons and then He said for

them (Re)produce and increase andfill the land1 2 And the fear of you(pl)and the breaking-dread of you(pl) isover all the livingkind of the land 2[andover all the large-quadrupedkind] andover all the flapperkind of the skies[and]3 in all which the ground quietly-moves and in all the fishes of the seain your(pl) hand they have been given3 All quiet-moverkind which it [is] livingshall be for you(pl) for food likegreenness of vegetation I have givenfor you(pl) all 4 Distinctly flesh in itsbreather [its blood]4 you(pl) shall noteat 5 And distinctly your(pl) blood for

your(pl) breathers I seek from [the]hand of all [the] livingkind I seek it andfrom the hand of the ʔaumldauml m from the

9 On And Samaritan Septuagint and Syriac include Masoretic Text omits 10 OnAnd Samaritan Septuagint Syriac and Vulgate include most manuscripts of theMasoretic Text omit 11 On all the large-quadrupedkind and all the flapperkind and allthe quiet-moverkind quietly-moving over the land So reads the Septuagint but theMasoretic Text reads all the quiet-moverkind and all the flapperkind all [those] quietly-moving over the land and the Samaritan reads all the flapperkind and all the quiet-moverkind quietly-moving over the land 12 On for making the ground lightweightHebrew idiom to curse belittle make to be of little value 13 On warming-season andcooling-season Traditionally translated summer and winter these two seasonsapparently make up the whole year But the focus of warming-season is the fruit of summer and cooling-season seems to include autumn and winter 1 On (Re)produceand increase and fill the land These are again the words of Genesis 128 signifying anew beginning albeit man is already bad from his youth now (Genesis 821) 2 On [andover all the large-quadrupedkind] Absent from the Hebrew texts suggested by the

manuscripts of the Septuagint 3 On [and] Present in some manuscripts of theMasoretic Text and Samaritan Pentateuch 4 On [its blood] The BHS suggests this is agloss -an addition to the text- to explain the meaning of in its breather The Hebrewsyntax of the verse would be more usual without it

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3035

3015 February 2011Genesis 9

hand of the man and5 his brother I seek the breather of the ʔaumldauml m

6 [One] spilling the blood of theʔaumldauml m

~ in the ʔaumldauml m6 his blood shall bespilt

as in [the] silhouette of ʔɛlōhı m~ He has effectuated the ʔaumldauml m7 And you(pl) (Re)produce and

increase~[And]7 swarm in the land and

dominate8 in it8 And then ʔɛlōhı m said to No h and to

his sons with him saying 9 And I see

me [Im] causing my covenant tostand [my covenant] with you(pl) andwith your(pl) seed after you(pl) 10

And with all the breatherkind of thelivingkind which [is] with you(pl) inthe flapperkind and9 in the large-quadrupedkind and in all thelivingkind of the land with you(pl)from all the out-goers of the float [forall the livingkind of the land]10 11 And

so I cause my covenant to stand with you(pl) and all flesh shall not be cutoff still(more) from the waters of theinundation and there shall not be still(more) [an] inundation for ruining theland 12 And then ʔɛlōhı m said This[is] the sign of the covenant which I[am] giving between me and you(pl)

and all breatherkind of livingkindwhich [is] with you(pl) for generationsof unseentime 13 My bow I have givenin the cloud and so it shall be for [a]

sign of [a] covenant between me andthe land 14 And then it shall be in myclouding a cloud over the land andthen shall be seen the bow in the cloud15 And then I will remember mycovenant which [is] between me and

you(pl) and all breatherkind of livingkind in all flesh and the watersshall not still(more) become for [an]inundation for ruining all flesh 16 And

so the bow shall be in the cloud and Iwill see it for remembering [a]covenant of unseentime betweenʔɛlōhı m and all breatherkind of livingkind in all flesh which [is] overthe land 17 And then ʔɛlōhı m said toNo h This [is] the sign of the covenantwhich I have caused to stand betweenme and all flesh which [is] over theland

18 And so the sons of No h became thegoers-out from the float Še m andḪauml m and Yap ɛt And Ḫauml m [was] thefather of Kanaʕan 19 Three [are] thesethe sons of No h and from these hasshcattered11 all the land

20 And then No h perforated [tobecome] a man of the ground and then

5 On and Some Masoretic manuscripts the Cairo Genizah the Samaritan Syriac and Vulgate include this word Without it the man of his brother could be understood6 On in the ʔaumldauml m That is by the ʔaumldauml m In both Biblical Hebrew and Greek in not

only used as a locative preposition but is also used to signify the agent bythrough whomsomething is done 7 On [And] The ancient translations the Samaritan version and afew manuscripts of the Masoretic Text include this and 8 On [dominate] The knowntexts have increase ו רב ו as already found earlier in this verse but the BHS suggests itbe emended to ו רד ו dominate on the basis of Genesis 128 Origens recension of theSeptuagint (that found in his Hexapla) supports this emendation reading κατακυριεύσατεαὐτῆς as in Genesis 128 As can be seen a scribal error involving a single letter couldchange ו רד ו dominate into ו רב ו increase 9 On and The Cairo Genizah SamaritanSeptuagint Syriac and some Targums support this and The Masoretic text omits it10 On [for all the livingkind of the land] These words are absent from the Septuagintand the BHS suggests that they are perhaps to be deleted 11 On shcattered The root

נפץ at some times means to scatter and at other times means to shatter Were theseperhaps originally two distinct roots I have coined a word shcattered to translate this verb leaving it to the reader to recognise the verb and determine from each contextwhich sense is meant

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3135

31 15 February 2011 Genesis 9-19

he planted [a] vineyard 21 And then hedrank from the wine and then he wasintoxicated And then he revealedhimself in the midst of his tent 22 And

then Ḫauml m -the father of Kanaʕan- sawthe nakedness of his father And thenhe (made) [it] manifest12 for his twobrothers in the outside 23 And thenŠe m and Yap ɛt took the cloth and thenthey set [it] over the shoulder(girdle) of the two of them and then they wentbackward and then they covered(up)the nakedness of their father and theirfaces [were] backward and the

nakedness of their father they have notseen 24 And then No h awoke from hiswine and then he knew what his smallson13 has effectuated for him 25 Andthen he said

Accursed [is] Kanaʕan~ Servant of servants14 shall he be for

his brothers26 And then he saidGoodspoken [is] יהוה ʔɛlōhı m of Še m

~ and let Kanaʕan be [a] servant forhim27 Let ʔɛlōhı m cause spreading(open)

15 for Yap ɛt~ and let him settle in the tents of

Še mand let Kanaʕan be

~ servant for him28 And then No h lived after the

inundation three hundred years andfifty years 29 And then all the days of

No h became nine hundred years andfifty years and then he died

102 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

112 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

122 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

132 3 4 5 6 7 8 9 10 11 12 13 14 15 16 1718

142 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24

152 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21

162 3 4 5 6 7 8 9 10 11 12 13 14 15 16

172 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27

182 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33

192 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38

12 On (made)manifest Such is the root meaning of this verb It usually refers tomanifesting something by narrating it Whether by word or deed Ḫauml m manifested hisfathers nakedness -that which is to be covered not exposed- and thus he greatly shamedhis father 13 On his small son Nō hs younger son The order of Nō hs sons is alwaysfound in Scripture as Še m and Ḫauml m and Yap ɛt and this may imply birth order TheBook of Jubilees gives this order and specifically states birth years for each This ordermakes Ḫauml m the middle son younger only than Še m Could it be that the small sonreferred to here is in fact Nō hs grandson Kanaʕan who perhaps on being informed of Nō hs nakedness effectuated some unmentioned evil even worse than Ḫauml m did It isKanaʕan that becomes the subject of the curses that follow In the Book of Jubilees710-14 it applies the phrase younger son to the youngest son of Ḫauml m [Nō h] knew allthat his younger son had done unto him and he cursed his son and said Cursed beCanaan And Ham knew that his father had cursed his younger son and he wasdispleased that he had cursed his son and he parted from his father he and his sons with

him Cush and Mizraim and Put and Canaan but neither does it explain what this younger son Kanaʕan actually did 14 On Servant of servants This means a mostservant-like servant Likewise King of kings means a most kingly king 15 On Letcause spreading(open) This verb sounds almost the same as the name Yap ɛt

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3235

3215 February 2011Genesis 20-50

202 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18

212 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

222 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24

232 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

242 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55 56 57 58 59 60

61 62 63 64 65 66 67

252 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

262 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35

272 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46

282 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

292 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35

302 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43

312 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55

322 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

332 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

34

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31

352 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

362 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43

372 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36

382 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

30

392 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

402 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

412 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55 56 57

422 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38

432 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 3031 32 33 34

442 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

452 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28

462 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

472 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31

482 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

492 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33

50

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3335

33 15 February 2011 Deuteronomy 1-22

12 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29 30 31 32

33 34 35 36 37 38 39 40 41 42 43 44 45 46

22 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29 30 31 3233 34 35 36 37

32 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29

42 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29 30 31 32

33 34 35 36 37 38 39 40 41 42 43 44 45 46 47

48 49

5

2 3 4 5 6 I [am] your(s)יהוה ʔɛlōhı m

which I have caused you(s) toexit from the land of Egypt from ahouse of servants 7 There shall not befor you(s) other ʔɛlōhı m against myface 8 You(s) shall not make for you(s)an idol statue1 Every appearancewhich [is] in skies from above or which[is] in the land from sub(jacent) orwhich [is] in the seas from sub(jacent)to the land 9 10 11 12 13 14 15 16 17 18 19

20 21 22 23 24 25 26 27 28 29 30 31 32 33

6

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25

72 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26

82 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20

92 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29

10

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

112 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

122 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

132 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18

142 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

152 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

162 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

172 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

182 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

192 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21

202 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

212 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

222 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

30

1 On idol statue This Hebrew word is only used Biblically for statues involved inworship

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3435

3415 February 2011Deuteronomy 2324

232 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25

24Because a man takes a womanand then1 he marries her and

then it happens if she doesnt findfavour in his eyes because he has foundin her a nakedness of a thing and thenhe writes2 for her an account of cuttingoff and then he gives in her hand and

then he sends her from his house 2 andthen she exits from his house and thenshe goes and then she becomes foranother man 3 and then the latter man

hates her and then3 he writes for heran account of cutting off and then hegives in her hand and then he sendsher from his house or because thelatter man dies which he took her to

1 On Because a man takes a woman and then Here יהוה first tackles this manmadecustom which he hated (Mal 216) rather than endure in the oneness that יהוה haddesigned a man and his wife to endure in (Gen 224) the people had a custom of sendingtheir wives away because they had ceased to look on them with favour They sent themwith a written account which in their eyes severed the oneness of the marriage In three verses יהוה outlines 1) their divorce custom 2) what it caused the woman to do and 3)what the woman was likely to suffer In the fourth verse he applies a penalty to the onewho has initiated this chain of events the man who divorced her in the first place isrestricted from taking her again The wife which he chose not to treasure has become

forbidden to him he thus cannot chose to do love or hatred to her anymore for his choicehas been made and has produced defilement and abominable consequence Evidently יהוהwanted His people to see the bad consequences of this custom of theirs and perhapssome of them would hesitate from divorcing their wives Why did He not absolutely forbiddivorce Messiah answers that it was because of their stubbornness (Mt 198) forbiddingthe custom would not stop them doing it Messiahs teaching deals more completely withdivorce in as much as it reveals the will of הוהי will for marriage that what He has boundshould be honoured until death (Mk 102-12 1Cor 739) יהוה also supplies His Spirit tothose who receive Messiahs teaching so that now His people may not be natural hard-hearted carnal and rebellious in their customs but instead agreeable to יהוה andempowered to do all His will 2 On and then he writes This is just another link in thechain of events marked just like the other links with the consecutive preterite It is not as

the KJV or as the Pharisees took it(Mt 197) that the man is commanded to do any of thisIndeed this passage does not even approve of what he does but instead penalises him forthis action(v4) This passage does not approve of divorce on the basis of a nakedness of athing or on the basis that he hates her (v3)Therefore any discussion of sufficientgrounds for divorce is made void even as יהוה has given no approval of this custom onany grounds 3 On the latter man hates her and then The first verse narrates thewomans husbands actions because he finds in her a nakedness of a thing and this versenarrates the latter mans actions on the basis that he hates her The Pharisaic schools of Hillel and Shammai took a nakedness of a thing as though יהוה had indicated in thisphrase what was sufficient grounds for divorce and then they argued about what anakedness of a thing could mean whether it be as mild as spoiling the food (Hillel) or as

severe as sexual sin (Shammai) But this latter man divorces because he hates herWould either party argue that יהוה had indicated that hatred is sufficient grounds fordivorce Rather it is all merely a narrative without any sanctioning of divorce or anyrestriction until verse 4

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3535

35 15 February 2011 Deuteronomy 24-34

him for a woman 4 he shall not be able4

-her husband the first which he senther- to return to take her to become forhim for a woman after which she has

caused herself to become defiled for it[is] an abomination5 against the face of יהוה and you shall not cause the land tosin which yourיהוה ʔɛlōhı m gives to you[for] property 5 6 7 8 9 10 11 12 13 14 15 16

17 18 19 20 21 22

252 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19

262 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19

272 3 4 5 6 7 8 9 10 11 12 13 14 15 16 1718 19 20 21 22 23 24 25 26

282 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55 56 57 58 59 60

61 62 63 64 65 66 67 68

292 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

302 3 4 5 6 7 8 9 10 11 12 13 14 15 16 1718 19 20

312 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

30

322 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52

332 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

342 3 4 5 6 7 8 9 10 11 12

4 On he shall not be able See verse 1s notes regarding this restriction placed on thehusband] [On her husband In this whole narrative יהוה calls nobody but the firsthusband her husband] [On she has caused herself to become defiled This passive

reflexive verb states that she has caused herself to be defiled She has caused herself tobe defiled by the actions she took in verse 2 which were provoked by her husbandsactions in verse 1 This clearly shows that the second relationship was a defiling sexualrelationship -a form of sexual immorality and not a pure marriage in s eyes- for herיהוהhusband still lived (Rom 73) The divorced woman who understands this thus hasopportunity to not be defiled by entering a second relationship 5 On it [is] anabomination יהוה shows His disapproval of this entire situation so that His people mightlikewise sense the abomination of the defiling sexual relationship between a mans womanand another man It is not the taking back of the defiled wife that is abomination butrather to do so would be to receive what has been defiled by a defilement which should beseen as a defilement the relationship with a man other than her husband Likewise יהוה

has considered His people defiled which have broken faith with Him and whored afteridols (Jer 3 1) And yet as defiled as they have become from their other lovers He calls

Page 10: Scriptures Of The Faith Once Delivered

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1035

1015 February 2011Genesis 1

saw the light as good10 and thenʔɛlōhı m caused separation between11

the light and the darkness 5 And then12

ʔɛlōhı m called the light day13 and thedarkness He has called night14 Andthen evening became and then morningbecame one day15[of creating haspassed and a new day has begun]

6 And then ʔɛlōhı m said Let acompression16 become in the midst of the waters and let it become causingseparation between waters for thewaters and so it became17 7 And thenʔɛlōhı m effectuated18 the compressionand then He19 caused separationbetween the waters which [were] from

sub(jacent) to the compression andbetween the waters which [were] fromover the compression And thenʔɛlōhı m saw [it] as good20 8 And then

ʔɛlōhı m called the compression skies And then evening became and thenmorning became a second day[of creating has passed and a new day hasbegun]

9 And then ʔɛlōhı m said Let thewaters from sub(jacent) the skies begathered together to one gathering21

and the dry[land] be seen and so itbecame And then the waters from sub

(jacent) the skies were gathered totheir gathering and so the dry[land]was seen22 10 And then ʔɛlōhı m called

10 On ʔɛlōhı m said[became]ʔɛlōhı m saw as good This important pattern isemphasized by its repetition in this first passage of the Scripture The pattern has asimple meaning יהוה regards the fulfilment of His command to be good Fulfilling Hisword is His goal for His creation It is no different when it comes to His creatures whichhave volition (will) particularly humans if we will be and do what He has commanded forhumans in the Scriptures He will regard this as good The Master Yešuʕ is the Word of יהוה and He fulfills it (Mt 417) and causes His faithful followers to do likewise (Mt 519Ro 214 1Jo 26 Ga 220 Col 127) 11 On between To convey the sense of being

between two things Hebrew uses בין before each of the things English does not usebetween in this way 12 On and then The consecutive preterites here mark chronological events ʔɛlōhı m said and then it became and then He saw it as good andthen He separated it and then he called it day and then evening happened and thenmorning happened 13 On called the light day Note that it is the light that יהוה calledday Scripturally day is daytime period not a 24-hour period Nevertheless the setapart times of הוהי are kept from the dark period before the light period (Lev 2332) anight and then a day is celebrated 14 On He has called night The naming of thedarkness is not a consecutive preterite This infers that the darkness (which alreadyexisted see v2) was already was called night before the light was called day or at leastthat the naming of the darkness is not marked as consecutive to the naming of the light15 On one day It is not as the KJV reads that this evening and this morning were one

day Evening ערב is the last period of the day and is thus a light period evening concludesa day with sunset then night begins Morning בקר is the first period of a new daycommencing with sunrise Therefore one day a second day a third day should beconsidered a count of the daytimes in which יהוה created Since the creation of lightdayיהוה created during daytime Which day begins in this verse The morning here is of thesecond day 16 On compression The Hebrew noun is related to a verb which means tobeathammerstampflatten out a flattened out thing 17 On And so it became TheBHS suggests that this sentence belongs here as in the Greek text rather than at the endof verse 7 Throughout this chapter this sentence is positioned after each creativecommandment of ʔɛlōhı m 18 On effectuated The Hebrew word means to do or makesomething hence this translation 19 On He Or it ie the compression 20 On And

then ʔɛlōhı m saw [it] as good The BHS suggests that this sentence belongs here whichfits the pattern found throughout the chapter 21 On one gathering So reads the Greek text Masoretic text one place 22 On And then the waters These words arepreserved in the Greek text but not in the Masoretic text

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1135

11 15 February 2011 Genesis 1

the dry[land] land and the gatheringof the waters He has called seas andthen ʔɛlōhı m regarded [it] because [itwas] good 11 And then ʔɛlōhı m said

Let the land cause sprouting of shootkind23 [and] vegetation causingsowing of seed [and] the fruit treekindeffectuating fruit24 which [has] its seedin it over the land and so it became 12

And then the land brought outshootkind [and] vegetation causingsowing of seed for its25 kind and thetreekind effectuating fruit which [has]its seed in it for its kind and then

ʔɛlōhı m saw [it] as good 13 And thenevening became and then morningbecame a third day[of creating haspassed and a new day has begun]

14 And then ʔɛlōhı m said Let26 lightsin the compression of the skies becometo cause separation between the dayand the night and they shall be forsigns and for appointments and fordays and years 15 and they shall be for

lights in the compression of the skies tocause light over the land and so it

became 16 And then ʔɛlōhı meffectuated the two of the great lights27

-the great light for the dominion of theday and the small light for the

dominion of the night- and the stars 17 And then ʔɛlōhı m gave them in thecompression of the skies for causinglight over the land 18 and for ruling inthe day and in the night and forcausing separation between the lightand the darkness and then ʔɛlōhı msaw [it] as good 19 And then eveningbecame and then morning became afourth day[of creating has passed and a

new day has begun]20 And then ʔɛlōhı m said Let thewaters swarm a swarmerkind of breatherkind28 of livingkind andflapperkind29 shall flap over the landover the faces of the compression of the skies and so it became30 21 Andthen ʔɛlōhı m created the big reptiles31and all the breatherkind of thelivingkind quietly-moving which the

waters swarmed for their kind and allflapperkind of wing for its kind and 23 On -kind Many Hebrew nouns can be used as singular or as collective nouns (likethe English word fish) When used collectively this translation prefers using a -kind suffixrather than translating them as grammatical plurals 24 On fruit for its kind hasbeen omitted from this as BHS suggests it was added from the following verse 25 On its Hebrew has a masculine and feminine noun system hence KJVs his Englishuses its for impersonal things 26 On letbecome these two English words translateone Hebrew jussive verb a commandment that the lights should become 27 On lightsThe sun produces light and the moon reflects light but as light comes to the earth fromboth they are both called lights 28 On breatherkind The Hebrew word here נפש is very versatile but at its root it is about breath Breathing maintains life and consciousnessin our bodies and hence the word is more traditionally translated soul or psyche I haveretained a more etymological approach using breather to diverge from the many falsebeliefs about soul For example in Biblical usage rarely uses this word to refer to a partof a person usually the whole living person is meant the one who breathes the breatherBreatherkind is used here as the word is here used as a collective noun 29 Onflapperkind the Hebrew word for bird עוף probably once ʕawp- may beonomatopoetic (its sound imitating the flap of wings) It thus refers to flapping creaturessuch as bats (Lev 1119) which are not usually classified as birds 30 On And so itbecame These words are preserved here by the Greek text but not by the MasoreticText 31 On big reptiles Often translated dragons elsewhere in the Bible a tannı n isnot a mythical beast but the very thing that ʔahrō ns staff became in Exodus 710 and

Psalm 9113 indicates that tannicircnicircm are snakelike But in this verse big tannınım arespecified To avoid the mythical nuance of dragon in this age when big reptiles are wellproven to have existed I have translated this word reptile which -unlike snake- alsoallows the possibility for a tannı n to have feet (Ezekiel 322)

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1235

1215 February 2011Genesis 1

then ʔɛlōhı m saw [it] as good 22 Andthen ʔɛlōhı m goodspoke them32saying (Re)produce and increase andfill the waters in the seas And the

flapperkind let it increase in the land23 And then evening became and thenmorning became a fifth day[of creatinghas passed and a new day has begun]

24 And then ʔɛlōhı m said Let theland bring out breatherkind of livingkind for its kind large-quadrupedkind and quiet-moverkindand the paired-livingkind of the land33

for its kind and so it became 25 And

then ʔɛlōhı m effectuated the livingkindof the land for its kind and large-quadrupedkind for its kind and all thequiet-moverkind of the ground for itskind and then ʔɛlōhı m saw [it] as good26 And then ʔɛlōhı m said Lets34

effectuate ʔaumldauml m35 in our silhouette36

and like our semblance and let themdominate in the fishkind of the sea andin the flapperkind of the skies and inthe large-quadrupedkind and in all the

livingkind of 37 the land and in all thequiet-moverkind quietly-moving overthe land

27

And then ʔɛlōhı m created the ʔaumldauml m~~ in His silhouette38~ in [the] silhouette of ʔɛlōhı m~~ He created him39male and female~ He created them

28 And then ʔɛlōhı m goodspoke themand then ʔɛlōhı m said to them (Re)produce and increase and fill the landand tread it down And dominate in thefishkind of the sea and in theflapperkind of the skies and in thelarge-quadrupedkind40 and in all the

32 On goodspoke them Two categories of Hebrew and Greek words have traditionallybeen mistranslated with an English word which literally meant to mark with blood of (pagan) sacrifice One category has here been translated with forms of goodspeak as

those Hebrew and Greek words mean to speak good of or for someone The othercategory has been translated bliss- in this work because the Hebrew and Greek wordsmeans to be happy because יהוה has favoured them in some way 33 On and the paired-livingkind of the land This phrase translates וחיתו־ארץ which contains one of the severalBiblical occurrences of the unusual construct form חיתו which Ive translated paired-livingkind as it may have etymologically been derived from a archaic nominative dualconstruct form hayyata gt hayyətō gt hayətō If this is the origin of this peculiar form itmust have superseded the accusative and genitive forms (which ended in -ay instead of -a) to be here used in the accusative case and elsewhere in the genitive case (Ps 7911)34 On lets ʔɛlōhı m is not alone in watching what He is bringing about The sons of ʔɛlōhı m (heavenly beings see Job 387) are witnesses with Him who like mankind are inHis silhouette and like Him in semblance 35 On ʔaumldauml m This Hebrew word is the nameof the first man and also can refer to humankind or a human I have left it untranslatedthe reader can determine its various meanings by its various contexts 36 Onsilhouette This Hebrew word is related to others shadow The implication is thatʔaumldauml m has an appearance which is like that of ʔɛlōhı m The word is more often used of the statues of false ʔɛlōhı m Should man who is a silhouette of the true ʔɛlōhı m bowhimself down to manmade silhouettes of false ʔɛlōhı m 37 On the livingkind of This isabsent from the Masoretic Text but present in the Syriac Old Testament and in verses 24and 25 38 On in His silhouette The Greek Septuagint lacks these words which do notseem necessary considering what follows 39 On in the silhouette of ʔɛlōhı m He createdhim The first man was created in the silhouette of ʔɛlōhı m The first woman was createdin the silhouette of the first man Thus all humankind is in the silhouette of ʔɛlōhı m both

male and female Yet there is an order in creation and a purpose reflected by that orderas brought out by verses such as 1Corinthians 117-10 and 1Timothy 213 40 On and inthe quadrupedkind These words are evidenced in the Greek and Syriac versions as in verse 26 but have apparently dropped from the Masoretic Text

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1335

13 15 February 2011 Genesis 12

livingkind quietly-moving over theland 29 And then ʔɛlōhı m said See41

I have given for you(pl) all vegetationsowing seed which [is] over [the] faces

of all the land and all the treekindwhich [has] in it [the] fruit of treekindsowing seed for you(pl) it shall be forfood 30 and for all the livingkind of theland and for all the flapperkind of theskies and for all quietly-moving overthe land which [has] in it breather of livingkind I have given42 all greennessof vegetation for food43 And so itbecame 31 And then ʔɛlōhı m saw all

which He has effectuated and seeGreatly good And then eveningbecame and then morning became asixth day44[of creating has passed and

a new day has begun]

2 And so they were finished (up)1 -theskies and the land- and all their

formation2 2 And so ʔɛlōhı m finished(up) in the sixth3 day His work whichHe has effectuated And so Hesabbatized4 in the seventh day from allHis work which He has effectuated 3

And so ʔɛlōhı m goodspoke the seventh

41 On See The word is used to grasp attention and focus it on something or an actionin this case ʔɛlōhı ms providence of food 42 On I have given BHS suggests this verbbe repeated here even without its repetition it is the implied verb 43 On all greennessof vegetation for food Note that this rendering aligns with the Hebrew text in that itdoes not create a false dichotomy tree fruit is not just for humans and green vegetationis not just for animals In fact Genesis 93 indicates that greenness of vegetation is whatwas given to humans to eat So then greenness of vegetation means plantlife -the source

of all vegetables fruits grains- and this statement is by no means specifying asubcategory of food specifically for animals Rather this final statement encapsulates allthat precedes it in these two verses that green plantlife was given for food Modernscience confirms that it is actually the greenness in vegetation (the chlorophyll pigments)that enables plants to store energy from the sun as food energy (photosynthesis) whichcan then be utilised by animals and humans which consume the plants For this reasonplants are called autotrophic producers whereas animals and humans are calledheterotrophic consumers 44 On sixth day This account is not complete until after theseventh day is narrated The first verses of chapter 2 belong at the end of the account of chapter 1 and reveal the reason behind the emphasis given to the six days of creation inthis account (see also Exodus 2011) 1 On And so they were finished (up) These lastthree verses of the first creation narrative summarise the preceeding narrative andindicate the purpose of the six-day form of the narrative to show how the seventh daycame to be set-apart special from all other days The consecutive preterites in these verses are used to mark logical consequence not a temporal sequence as in thepreceding verses Note that ʔɛlōhı m had already finished is work before the end of thesixth day in the previous verse This is why the translation of the consecutive preterites ishere And so instead of And then 2 On formation This Hebrew word often refers toan army but not always in the military sense (as this verse evidences) 3 On sixth TheSamaritan Greek and Syriac texts agree on sixth whereas the Masoretic Text hasseventh ʔɛlōhı m is the perfect example we are to imitate surely He finished up Hiswork on the sixth day and was not still finishing it on the seventh Alternatively if seventh is original finished here should not be taken to imply that He finished by

doing the last works but rather that He chose not to work on the seventh day therebyending the work of creation 4 On And so He sabbatized This is the first occurrence of the root for Šabbauml t in the Scriptures in the verb וישבת The verb implies desistingceasingas one desists from work to observe Šabbauml t

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1435

1415 February 2011Genesis 2

day and so He set it apart5 as in it Hehas rested from all His work whichʔɛlōhı m has created for effectuating

4 These [are] the generations6 of the

skies and the land in their beingcreated In the day7 of יהוה8 ʔɛlōhı mseffectuating skies and land9 5 and[when] all the shrubkind of the fieldbefore it was(being) in the land and allthe vegetation of the field before it wasoutsprouting10 as יהוה ʔɛlōhı m has notcaused rain over the land and [there]wasnt ʔaumldauml m for serving the ground 6

and a vapour was ascending from the

land and then it was causing all thefaces of the ground to drink 7 and thenיהוה ʔɛlōhı m handcrafted11 the ʔaumldauml mloam from the ground And then Heblew in his inhalers12 the breather of

lives13 and the ʔaumldauml m became for abreather of livingkind

8 And then יהוה ʔɛlōhı m planted agarden14 in ʕedɛn15 from[the]east16

And then He set there the ʔaumldauml m whichHe has handcrafted 9 And then יהוהʔɛlōhı m caused to outsprout from theground all treekind desireable forappearance and good for food and thetree of the lives17 in the midst of thegarden and the tree of the knowinggoodness and badness18 10 And astream19 [was] going out from ʕedɛnfor causing the garden to drink and

from there it was separating and thenbecoming20 for four heads 11 Thename of the one [is] Pıšo n21 that [is]the (one) turning around all the land of

5 On He set it apart The root קדש refers to something which is specially ʔɛlōhı ms of Hisnature or set apart for His purpose It may also refer to things which are special to a falseʔɛlōhı m and thus detestable to the true ʔɛlōhı m Here ʔɛlōhı m is choosing the seventhday and setting it apart from all other days as a day which is special to Him What isspecial in His eyes is (to be) special in the eyes of His people (see Exodus 208)

6 On These [are] the generations This phrase typically begins genealogical accounts(eg Gen 69 Gen 1110 Gen 1127) and here indicates the beginning of a secondaccount of the creation The second account focuses on other details of the creation thefirst man and his woman and their first sin by which death came to all humankind (Rom512) 7 On In the day Arguably the sixth day (see verse 7) 8 On הוהי This is therevealed personal Name of our Creator spelled in Hebrew letters See Exodus 315 andthe note in the Preface 9 On skies and land So reads the Greek and the Samaritan versions Masoretic text land and skies 10 On before it was (being) outsproutingThe word outsprouting gives the intended sense of the phrase before it was (being) itis not that the organisms did not yet exist in the ground but rather that they were not yetin the mature form of shrubs 11 On handcrafted This verb refers to the shaping actionof a potter Biblical language is full of beautiful concrete words which can neverthelessbe used in figurative ways (see Psalm 7417) 12 On inhalers Paired inhalers nostrils13 On lives The Hebrew abstract noun corresponding to English life is locked inplural a plurale tantum 14 On garden An enclosure for plants 15 On ʕedɛn TheGreek spelling εδεμ in the LXX and Hexapla evidences that the first vowel was shortʕedɛn means a delight 16 On from[the]east This word means the former position (of the sun) in the day 17 On the tree of the lives ʔɛlōhı ms Wisdom is said to be such atree (Proverbs 318) 18 On goodness and badness The two Hebrew words are thisbroad in meaning They refer to what is morally good and bad but also to what ispleasant and unpleasant and so on 19 On stream No rain yet (verse 5) but yet astream Revelation 221 may indicate the source of this life-giving stream 20 On andthen becoming The verb והיה begins the phrase and is thus consecutive to the

preceeding verb separating and carries its tense Such forms are sometimes calledconverted perfects because they look like the perfect form but are used for consecutiveevents in an imperfect tense narrative 21 On Pıšō n This streams name may meansomething like Disperser

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1535

15 15 February 2011 Genesis 2

the Hawılauml 22 [in] which there [is] thegold 12 And the gold of that land [is]good There [is] the bdellium23 and thestone of the beryl24 13 And the name of the second stream [is] Geho n25 that[is] the (one) turning around all theland of Kuš26 14 And the name of thethird stream [is] Hiddɛqɛl27 that [is]the (one) going east of ʔaššu r28 Andthe fourth stream that [is] Pərauml t29

15 And so יהוה ʔɛlōhı m took the ʔaumldauml mand He caused him to rest in thegarden of ʕedɛn for serving it and for

looking(after) it

16

And then ʔɛlōhıיהוה m (laid)command over the ʔaumldauml msaying From all the treekind of thegarden (as) eating you(s) eat30 17 andfrom the tree of the knowing goodnessand badness you(s) shall not eat from

it as in the day of your(s) eating fromit (as) dying you(s) die31

18 And then יהוה ʔɛlōhı m said Notgood (is) the ʔaumldauml ms being only

himself I effectuate for him a helperlike his complement32 19 And then יהוהʔɛlōhı m handcrafted (again) from theground all the livingkind of the fieldand all the flapperkind of the skies andthen He caused [them] to come to theʔaumldauml m for seeing what he calls for itand all which the ʔaumldauml m calls for it -abreather of livingkind33- that is itsname 20 And so the ʔaumldauml m called

names for all the large-quadrupedkindand for all the flapperkind of the skiesand for all the livingkind of the fieldand for the ʔaumldauml m was not found ahelper like his complement 21 And thenיהוה ʔɛlōhı m caused a sloom to fall overthe ʔaumldauml m and so he fell asleep And

22 On the Hawılauml This place name has the letters of the root hwl which speaks of twisting around The name may originate from the twisting of the Pıšō n stream aroundthis place 23 On the bdellium Does בדלח to refer to bdellium resin or perhaps topearls In the other occurrence (Num 117) the מן from the skies is likened to בדלח inappearance 24 On the stone of the beryl A precious stone of some kind may beindicated by אבן השהם The Aramaic Peshitta translates it as ברולא beryl here and in Exodus2820 25 On Gehō n The Septuagint has γηων rather than γιων which would betteralign with Tiberian Gıhō n The e may be because of the pronunciation of the guttural hlowering the preceding vowel On the other hand Arabic jayha nu is used for large riversand ay regularly shifts to e in Hebrew as also stressed a to ō The name of this streammay mean something like burster 26 On Ku š Ku š was a ancient black Africankingdom around Sudan and the south of Egypt Their ancestor was Kuš son of Hauml m son of Nō ɛh who was saved through the deluge 27 On Hiddɛqɛl This name may mean rapidor swift In the Septuagint it is translated Τιγρις Tigris 28 On ʔaššur Assyria 29 On Pərauml t This streams name may mean fruitful In the Septuagint it is ΕυφρατηςEuphrates 30 On (as) eating you(s) eat The Hebrew Infinitive Absolute often has anadverbial function and is often used with a verb of the same root to emphasize verbalaction as here 31 On (as) dying you(s) die This adverbial treatment of the Infinitive Absolute reveals what really happened when our ancestors ate from that tree they beganto die in a dying manner as do we each day in this corrupted mortal body 32 On a

helper like his complement Woman was created from the man and for the man as Paultaught (1Corinthians 118-9) Woman is mans helper and is fashioned to be suitable forhim his complement which fits him 33 On a breather of livingkind The BHS suggeststhese words are an added explanation specifying what the man was naming

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1635

1615 February 2011Genesis 2

then He took one of his side(bone)s34 And then He closed-up the flesh (as) sub(stitute for) it 22 And then יהוה ʔɛlōhı mbuilt the side(bone) -which He has

taken from the ʔaumldauml m- for a woman35 And then He caused her to come to theʔaumldauml m 23 And then the ʔaumldauml m said

This(one) [is] the instant~ bone from my bones

~~ and flesh from my fleshfor this(one)~~ [a name] Woman36 is called~ as from her man37

~~ this(one) has been taken24 On[account of this] so (a) man

loosens(from) his father and his motherand then he adheres in his woman38and so the two of them39 become for

34 On He took one of his side(bone)s Ribs Do ʔaumldauml ms sons have one less rib than hisdaughters No both male and female descendants of ʔaumldauml m have twelve pairs of ribs If ʔaumldauml m had lost his arms would his children be born without arms Of course not TheScripture does not say that יהוה ʔɛlōhı m removed or altered any of ʔaumldauml ms DNA so wewould not expect that ʔaumldauml ms descendants would be affected by his loss of a ribLikewise the Scripture does not say that ʔaumldauml m was once both male and female or thathis feminine nature was taken away from him and formed into a woman This is a modernand false teaching and is as ludicrous as saying that the heavenly Father lost His Wisdom

or was in any way diminished when He spoke forth His Word Rather ʔaumldauml m had withinhim before and after losing the rib the creational potential of all that is male and all thatis female The wonderful feminine nature of a woman is what manifests in the absence of that which is specifically (and likewise wonderfully) male Like ʔaumldauml m his sons todayhave within them all that is needed to make a male or a female the male humanpossesses both X and Y sex chromosomes The converse is not true A female human hasonly X sex chromosomes It is impossible to make a male human from a female humanschromosomes Therefore modern genetics confirms that a woman can be fashioned fromthe genes of a man but not vice versa 35 On for a woman To be a womanwife Theword for woman is the same as for wife throughout Scripture 36 On Woman ʔɛššauml inOrigens Hexapla Masoretic Text evidences a further attenuation of the first vowel ʔiššauml 37 On from her man From ʔıšauml h = her man(husband) So reads the SamaritanPentateuch Targum Onqelos and the Septuagint The Masoretic text reads ʔı š (a) manThe original pronunciation of man and woman is unknown but as in English the twowords have a similar pronunciation in Hebrew and several other Semitic languages Itcould be that the original difference was a š in man (in ʔanš- perhaps) and a softer θ inwoman (in ʔanθ- perhaps) 38 On he adheres in his woman It is quite uncreationalthat a man should tear away from his woman with whom he has become one flesh39 On the two of them So reads the Septuagint the Syriac and the Vulgate also theSamaritan versions and several Targums (Neofiti Pseudo-Jonathan Genizah TargumFragment) The words are also present in the Masters quotation of the passage inMatthew 195 and Mark 108 and also Pauls in 1Co 616 and Eph 531 The MasoreticText does not have these words Why Was there something wrong in the eyes of scribes

in this statement that two of them become one flesh Perhaps their acceptance of their ancient Hebrew customs of polygyny or of divorce and remarriage But such thingsיהוה ʔɛlōhı m neither commanded nor approved of from the beginning they have not beenso (Matthew 198) but marriage has been for just the two of them

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1735

17 15 February 2011 Genesis 23

one flesh 25 And so40 the two of themwere uncovered41 the ʔaumldauml m and hiswoman and they were not ashamed of themselves42

3and the snake has beencircumspect1 more than all the

livingkind of the field which יהוהʔɛlōhı m has effectuated And then hesaid to the woman Even as ʔɛlōhı mhas said2 you(pl) shall not eat from allthe treekind of the garden 2 And thenthe woman said to the snake From thefruit of the treekind of the garden weeat 3 and from the fruit of the tree

which (is) in the midst of the gardenʔɛlōhı m has said You(pl) shall not eatfrom it and you(pl) shall not touch in

it lest you(pl) die 4 And then thesnake said to the woman You(pl) willnot (as) dying die 5 -as ʔɛlōhı m (is)knowing- as in the day of your(pl)

eating from it your(pl) eyes will thenbecome open and then you(pl) willbecome like the ʔɛlōhı m3 knowers of goodness and badness 6 And then thewoman saw as good the tree for foodand as a longing it (was) for the eyesand the tree was desirable for causinginsight And then she took from itsfruit And then she ate And then shegave also for her man with her4 And

then they ate 7 And then the eyes of the two of them were opened and theythen knew them(selves) as uncovered

And then they sewed together leaves of

40 On And so The consecutive preterite typically marks a verb which is temporally andor logically consequent If temporal consequence is meant it would mean that the twobecame naked after the ʔaumldauml ms declaration about his woman in verse 23 I have takenthe verb as logically consequent which thus implies that their Creator left them nakedbecause they were to adhere to each other as described in verse 24 their nakedness

facilitated this Nakedness facilitates sexual arousal and facilitating sexual arousal istotally appropriate in the context of a valid marriage such as this one But it is totallyinappropriate to make a display of nakedness out of this context Some forms of public art-ancient modern and even religious- can only be justified by refusing this simple truththat nakedness facilitates sexual arousal 41 On uncovered There is a wordplay (pun)between uncovered ʕarummı m in this verse and circumspect ʕaumlru m in the nextlinking the two verses 42 On they were not ashamed of themselves Or of each otherThis translates the reflexivereciprocal nature of the hitpaʕʕel stem Here the beauty of the first state of human sexuality is shown In this proper context of valid monogamousmarriage sex is wonderful and nothing to be ashamed of But outside of the propercontext so much harm has been done outside the Creatorss plan that sex has become ashameful thing for many 1 On circumspect The ʔaumldauml m and his woman were ʕarummı m(uncovered) and the snake was ʕaumlru m (circumspect) more than all And whilst theywere ʕarummı m without being ashamed the ʕaumlrum snake ought to have been ashamedfor the way he used his craftiness here 2 On Even as ʔɛlōhı m has said If it is so to beread it seems the first in the Scripture to exaggerate a command of ʔɛlōhı m was thesnake 3 On the ʔɛlōhı m This may be interpreted as singular or plural here In theplural sense ʔɛlōhı m can refer to mighty beings (the angels according to the Greek translation of Psalm 85 who are also called sons of ʔɛlōhı m in Job 16 amp 21 and Genesis624) who apparently were created with a knowledge of goodness and badness perhapsthat they might see and commend the work of הוהי ʔɛlōhı m (see Job 387) 4 On her manwith her Her man was with her during this transgression of הוהי ʔɛlōhı ms command anddid not keep her from it What a failure of leadership and of taking responsibility for the

woman that יהוה ʔɛlōhı m had brought to him (222) Did he wrongly assume that hewould not be held responsible for her and that by blaming her for her own actions hewould thereby justify himself even if he follows her example (verse 12) Likewise his firstson makes himself not to know his responsibility for his younger brother (49)

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1835

1815 February 2011Genesis 3

a fig(tree) And so they effectuated forthem(selves) bindings5

8 And then they heard the sound6 of יהוה ʔɛlōhı m going(to and fro) in the

garden for the spirit of the day andthen the ʔaumldauml m hid himself and hiswoman from the faces7 of יהוה ʔɛlōhı min the midst of the treekind of thegarden 9 And then יהוה ʔɛlōhı m calledto ʔaumldauml m And then He said for himWhere [are] you(s) 10 And then hesaid Your(s) sound I heard in thegarden And then I feared as naked[am] I and then I hid (myself) 11 And

then He said Who (made)manifest for you(s) as naked you(rself)(s) Is it thatfrom the tree (of) which I (laid) youcommand for not (to) eat from it you(s) have eaten 12 And then the ʔaumldauml msaid The woman which you(s) gave tome she gave for me from the tree andthen I ate 13 And then יהוה ʔɛlōhı m

said for the woman What [is] this you(s) have effectuated And then thewoman said The snake (caused) medelusion and then I ate 14 And then

יהוה ʔɛlōhı m said to the snakeAs you(s) have effectuated this

accursed you(s) [are] from all the large-quadrupedkind and8 from all thelivingkind of the field

Over your(s) belly you(s) shall goand loam you(s) shall eat all the daysof your(s) lives

15 And hostility I set between you(s)and the woman and between your(s)

seed and her seedit shall (be on)lookout(for) you(s) (a)head and you(s) shall (be on)lookout(for) him (a) heel

16 And to the woman9 He (has) saidAs causing(to)increase I cause(to)

increase your(s) travail and your(s)conception in travail you(s) shall birthsons

5 On bindings Such belt-like garments with hanging pieces barely covering thereproductive organs are -in some primitive cultures- all the clothing that man sees asnecessary But יהוה ʔɛlōhı m fits our ancestors with coverings which are sufficient in Hiseyes (verse 21) He has thereby taught mankind what is appropriate for coveringnakedness 6 On sound The Hebrew word ול ק often implies voice but is used for abroader set of meanings voice noise sound Ive chosen sound as a consistenttranslation but obviously the sound of a person will usually be his voice 7 On facesThis is another plurale tantum with a singular meaning I have translated it according toits form but the reader should note from its usage throughout this translation that facesis the regular Hebrew way of saying surface or face or presence and by no meansimplies more than one face 8 On from all the large-quadrupedkind and The BHSsuggests that these words were perhaps an addition The versions include them Is itbecause a snake is not a quadruped that they thought the words inappropriate The snakeneed not have been a large-quadruped to become more accursed than all large-

quadrupedkind Then again perhaps it once did go on four legs There seems to beconsensus amongst scientists that they once did have four legs like (most) lizards still do9 On And to the woman And is lacking from the Masoretic text but not from theSamaritan the Septuagint or the Vulgate

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1935

19 15 February 2011 Genesis 3

and to you(s) (is) its overflow and you(s) shall dominate in it10

17 And for the ʔaumldauml m11 He (has)said12

As you(s) have listened for the soundof your(s) woman and then you(s) atefrom the tree (of) which I (laid) you(s)command saying You(s) shall not eatfrom it

accursed [is] the ground because of you(s)

In travail shall you(s) shall serve it13

all the days of your(s) lives18 And thornkind and thistlekind it

shall cause to outsprout for you(s) andthen you(s) shall eat the vegetation of the field

19 In the sweat of your(s) inhalers you(s) shall eat bread

as-far-as [the time of] your(s)returning to the ground as from it you(s) were taken

as loam you(s) [are] and to loam you

(s) return20 And then the ʔaumldauml m called thename of his woman Hawwauml h as shewas mother of every(one) living 21 Andthen יהוה ʔɛlōhı m made -for the ʔaumldauml mand for his woman- coverings of skin

And then He caused them to beclothed14

22 And then יהוה ʔɛlōhı m said SeeThe ʔaumldauml m has become as one from us

for knowing goodness and badness And now lest he sends his hand andthen he takes also from the tree of thelives and then he eats and then he

10 On and to you(s) (is) its overflow and you(s) shall dominate in it In the midst of overflowing travail the woman is still to have success This emendation to the text issuggested by the BHS as probably original an explanation of the preceding words Almost identical words are found in Genesis 47 where another is told to dominate in themidst of another negative overflow I have followed this emendation to the words becausethe context supports it and both the meaning and structure of the parallel phrases in

Genesis 47 are hard to explain with reference to the received text It seems that ancientscribes -unsure of the meaning of these phrases- may have come to understand the wordsas you(s) shall dominate him and may have thus corrected the text to theMasoretic form and to your man (is) your overflow and he shall dominate youwhich would better fit the knowledge that ʔɛlōhı m wants the woman to be subject to theman and not vice versa However the Apostolic Scriptures assure us that the womansposition of submission is a beautiful thing which predates sin her submission is ordainedfrom creation (1Corinthians 118-9 1Peter 35 1Timothy 211-13) It is therefore notthe result of sin punishment or curse 11 On And for the ʔaumldauml m The BHS suggests forthe ʔaumldauml m rather than for ʔaumldauml m (Masoretic pointing) A definite article (the) usuallyprecedes ʔaumldauml m in this narrative This emendation is consistently followed in thistranslation 12 On He (had) said Non-sequential verbs are used for this phrase in verse

16 and verse 17 This may indicate that the word to the man and to the womanchronologically preceded the cursing of the snake in verse 14-15 These responses to thesin of the man and of the woman may have chronologically followed the confessions in verse 12 and verse 13 respectively Whether this is so or not it is clear that יהוה ʔɛlōhı mdoes not go along with their shifting of blame but has spoken to each the negativeconsequences brought about under His sovereignty in response to their disobedience Sothe narrator deals first with the cursing of the snake and puts the snake out of thepicture before continuing the story of our two ancestors but by no means indicates thatour ancestors managed to divert יהוה ʔɛlōhı ms judgment from themselves to the snake13 On you(s) shall serve it The BHS says it is so to be read The received text has youshall eat(s) it 14 On And then He caused them to be clothed The preceding verse

indicates that our ancestors were beginning to procreate Our parents need to know howto cover themselves because they would not be alone for much longer That יהוה ʔɛlōhı mgave them כתנת indicates that their bindings of fig leaves were not sufficient to cover theirnakedness in His eyes

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2035

2015 February 2011Genesis 34

lives for unseentime15 23 And thenיהוה ʔɛlōhı m sent him (away) from thegarden of ʕedɛn for serving the groundwhich he was taken from there 24 And

then He pushed (out) the ʔaumldauml m andthen He caused him16 to settle from theeast of the garden of ʕedɛn and thenHe set17 the kərubı m and the flame of the sword turning(over) itself forlooking(after) the way of the tree of thelives

4 And the ʔaumldauml m has known1 Hawwauml hhis woman and then she conceived

and then she birthed Qayin and then

she said I have acquired2 a man withה ו ה י [helping me] 2 And then shecaused addition3 for birthing hisbrother Habɛl And then Habɛl became(a) grazer4 of small-cattle5 and Qayinhas become a server of ground 3 And itbecame from the end of [multiple] daysand then Qayin brought a gift for יהוהfrom the fruit of the ground 4 andHabɛl has brought -also he- from the

firstborns of his small-cattle and fromtheir (visceral)fat And then יהוה lookedto Habɛl and to his gift 5 and to Qayinand to his gift He has not looked And

then (emotion) burned for Qayin6greatly and then his faces fell7 6 Andthen יהוה said to Qayin For what[reason] has (emotion) burned for you(s) And for what [reason] have your(s) faces fallen 7 Is it not if you(s) dogood an (up)lifting And if you(s) dontdo good sin (is a) stretcher-out (inwait) for the opening And to you(s) (is)its overflow and you(s) shall dominate

in it8 8 And then Qayin said to Habɛlhis brother Let us walk the field9

And then it became in their being in thefield and then Qayin stood(up) to Habɛlhis brother and then he killed him 9

And then יהוה said to Qayin Where [is]Habɛl your(s) brother And then hesaid I have not known Is it that [a]looker(after) my brother I [am] 10

And then He said What have you(s)

effectuated The sound of the bloods10

15 On unseentime The Hebrew and Greek words imply more that eternity is hiddentime rather than that it never will end In some contexts the words refer to a time thatwill end (eg Deut 1517) though we know not when In other contexts it is hidden fromus whether the unseentime will end or not 16 On He caused him him is suppliedfrom the Septuagint 17 On and then He set This verb is suggested by the Septuagintsκαὶ ἔταξεν 1 On has known This translation highlights that the verb here is notmarked as consecutive (For contrast see verse 25 where a consecutive verb is used)Contrary to the common misconception that sex began after sin I suggest that the ʔaumldauml mfirst knew Hawwauml h soon after she was presented to him (Genesis 222) Evidently inGenesis 225 they were naked for the very purpose that the ʔauml dauml m should know Hawwauml h Did -s plan for their nakedness -that they should thereby (Re)produce and increaseיהוה

fail until sin occurred Reader be assured that sex within marriage has always been the Almightys plan He created it 2 On I have acquired This word תי י נ ק has a root which issimilar in spelling to the name Qayin 3 On she caused addition Such a verb is used forthe sense of repeating the same action in this case birthing 4 On grazer רעה ashepherd feeding sheep and tending to all their needs this word is often used assymbolic for a leader appointed by יהוה 5 On small-cattle Sheep and goats are groupedtogether by this word צאן 6 On (emotion) burned for Qayin Usually this is said of angry emotion 7 On his faces fell Qayin entered a depressed saddened self-pityingmood 8 On you(s) shall dominate in it Find these words and their sense also inGenesis 316 In the midst of an overflowing feeling and tendency to sin Qayin isencouraged to dominate 9 On Let us walk the field These words present in the

Samaritan Syriac Greek and Latin are absent from the Masoretic text Manymanuscripts and editions of the Masoretic text leave a gap here for the words 10 Onbloods When the Hebrew word is plural it tends to imply blood that has been shedblood that is no longer one as it was inside the body

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2135

21 15 February 2011 Genesis 4

of your(s) brother [is] crying-out to mefrom the ground 11 And now accursed[are] you(s) from the ground whichhas opened its mouth for taking the

bloods of your(s) brother from your(s)hand 12 As you(s) serve the ground itshall not cause addition [for] giving itsstrength for you(s) Tottering andwagging you(s) shall be in the land 13

And then Qayin said to ה ו ה י Great ismy twistedness11 from lifting12 14 See

You(s) have pushed me (out) the(current)day from over the faces of theground and from your(s) faces I shall

be hidden and then I shall be totteringand wagging in the land and then itshall become every finder of me shallkill me 15 And then יהוה said for himTherefore every13 killer of Qayinsevenfold [Qayin] shall be avenged

And then יהוה set for Qayin a sign fornot (to) smite him every finder of him16 And then Qayin went out from(before)the faces of יהוה and then he

sat14 in the land of No d15 east of ʕedɛn

17 And then Qayin knew his woman And then she conceived and then she

birthed Hɛno k And then [Qayin]became builder of (a) city16 and thenhe called the name of the city like thename of his son Hɛno k 18 And thenƔırauml d17 was birthed for Hɛno k andƔırauml d has birthed Mahıʔe l andMahıʔe l18 has birthed Matušaumlʔe l19 andMatušaumlʔe l has birthed Lamɛk 19 Andthen Lamɛk took for him(self) twowomen the name of the one ʕaumldauml h

and the name of the second Sɛllauml h 20 And then ʕaumldauml h birthed Yaumlbauml l he hasbeen (a) father of 20 (everyone) sitting21

[in] tents of 22 (livestock)possession23 21

And the name of his brother [was]Yubauml l he has been (a) father of every(one) grabbing stringed-instrument andwind-instrument 22 And Sɛllauml h -alsoshe- has birthed Tubal-Qayin (a) fatherof every(one) whetting24 copper and

11 On twistedness Twisted behaviour results in twistedness as a punishment The wordון ע can refer to eitherboth the twisted behaviour and the punishment brought about by it12 On Great is my twistedness from lifting This is the Hebrew way of saying somethingis too big to lift Qayin is saying that he cannot cope with the results of his sin 13 Onevery This is the same Hebrew word as for all כל Im tried to consistently translate itall whenever sensible and as every elsewhere In some contexts it will be apparentthat this every has a similar meaning to any 14 On sat Such is the literal meaningof the Hebrew verb which is commonly used to mean dwelt 15 On Nō d But Greek has Ναιδ Samaritan simply has נד The participle is nauml d wagging in verses 12 amp 13Nō d may be an infinitive of the same root meaning (a) wagging 16 On builder of (a)city Or some manuscripts point it נה עיר ב building a city 17 On Ɣırauml d The phoneme

preserved in Arabic letter ghain seems to be indicated in the LXX form Γαιδαδ18 On Mahıʔe l and Mahı ʔe l LXX has Μαιηλ and Samaritan has similarly מחיאל מחיאלMasoretic text has one form and then a second form מחויאל מחייאל Did the ו form resultfrom the similar shape of the following name מתושאל 19 On Matušaumlʔe l But the LXXapparently confuses the name with another Μαθουσαλα 20 On father of Here isintroduced the Biblical idiom in which -aside from genetic relationship- the originator of a behaviour or lifestyle is called the father of those who do similarly Consider the wordsof Maumlšı h in John 844 and Matthew 545 21 On sitting As in verse 16 the meaningdwelling is implied 22 On tents of This translates a proposition found in the BHSand in 2Chronicles 1415 י ל ה א The Masoretic Text has ו לה א tents and The LXX readsin tents nurturing 23 On (livestock)possession The word נה ק מ seems to literally

mean possession but is most commonly used of livestock Perhaps it is fair to suggestthat wealth was once measured more in livestock than in money Consider the words of Genesis 3043 24 On (a) father of every(one) whetting The suggestions of the BHS arehere translated The Masoretic text has whetting every cutter (of)

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2235

2215 February 2011Genesis 45

iron And the sister of Tubal-QayinNoʕɛmauml h 23 And then Lamɛk said forhis women

ʕaumldauml h and Sɛllauml h hear my sound

Women of Lamɛk listen (to) myutterance As I have slain a man for my bruising

and a boy for my welt24 as sevenfold Qayin shall be

avenged and Lamɛk seventy andseven25

25 And then the ʔaumldauml m knew hiswoman still(more) And then shebirthed a son and she called his name

Še t as she has said ʔɛlōhı m has set26for me (an)other seed sub(stituting for)Habɛl as Qayin has killed him 26 Andfor Še t -also him- has been birthed (a)son and then he called his nameʔɛnō š This(one) has (caused)delay27

for calling in the name of הוהי

5This [is] the recounting of thegenerations of ʔaumldauml m In the day of

ʔɛlōhı ms creating ʔaumldauml m in semblance

of ʔɛlōhı m He has made him2

Maleand female He has created them Andthen He goodspoke them and then Hecalled their name ʔaumldauml m in the day of their being created

3 And so ʔaumldauml m lived thirty and ahundred years and then he caused(to)birth a son like his semblance in hissilhouette And then he called his nameŠe t 4 And then the days of ʔaumldauml mafter his causing[the]birth[of] Še t

became eight hundred years And so he

caused(to)birth sons and daughters 5

And so all the days of ʔaumldauml m which hehas lived became nine hundred yearsand thirty years And then he died

6 And so Še t lived five years and ahundred years and then he caused(to)birth ʔɛno š 7 And then Še t lived afterhis causing[the]birth[of] ʔɛno š seven

years and eight hundred years And sohe caused(to)birth sons and daughters8 And so all the days of Še t becametwelve years and nine hundred years

And then he died9 And so ʔɛno š lived ninety years and

then he caused(to)birth Qaynauml n 10 Andthen ʔɛnō š lived after his causing[the]birth[of] Qaynauml n fifteen years and eighthundred years And so he caused(to)birth sons and daughters 11 And so allthe days of ʔɛno š became five years andnine hundred years And then he died

12 And so Qaynauml n lived seventy yearsand then he caused(to)birth Mahlalɛʔe l13 And then Qaynauml n lived after his

causing[the]birth[of] Mahlalɛʔe l forty years and eight hundred years And sohe caused(to)birth sons and daughters14 And so all the days of Qaynauml nbecame ten years and nine hundred

years And then he died15 And so Mahlalɛʔe l lived five years

and sixty years and then he caused(to)birth Yarɛd 16 And then Mahlalɛʔe llived after his causing[the]birth[of]

Yarɛd thirty years and eight hundred years And so he caused(to)birth sons

25 On seventy and seven Lamɛk considered himself more righteous than Qayin becausethe boy he murdered had first bruised him By his knowing goodness and badness Lamɛkpresumptuously awards himself greater vengence than יהוה graciously gave to QayinMaking declarations about how one thinks things should be is not obedience to the wordof הוהי 26 On set The name Še t sounds like the Hebrew word for set and is spelledthe same 27 On This(one) has (caused)delay So reads the LXX that ʔɛnō š hopedwaited to call the name In Hebrew root y-h-l speaks of delay In a world where eachrushed to his own way perhaps this records that ʔɛnō š was different ʔɛnō š delayedhimself to call on the name of הוהי that he might walk His way perhaps But the Masoretic

text has a word of a different root h-l-l חל ו ) אז ה At) that time it has been perforated -theseal was broken so to speak a new activity had begun But was calling on the name of יהוה really so new Consider Genesis 41 The Samaritan אז החל could be read as theMasoretic text or as (At) that time he has (caused)delay

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2335

23 15 February 2011 Genesis 56

and daughters 17 And so all the days of Mahlalɛʔe l became five and ninety

years and eight hundred years Andthen he died

18 And so Yarɛd lived two and sixty years and a hundred years1 and thenhe caused(to)birth Hɛnō k 19 And then

Yarɛd lived after his causing[the]birth[of] Hɛno k eight hundred years And sohe caused(to)birth sons and daughters20 And so all the days of Yarɛd becametwo and sixty years and nine hundred

years And then he died21 And so Hɛno k lived five and sixty

years and then he caused(to)birthMatušalah 22 And then Hɛno k went(toand fro)2 with the ʔɛlōhı m3 after hiscausing[the]birth[of] Matušalah threehundred years And so he caused(to)birth sons and daughters 23 And so allthe days of Hɛno k became five andsixty years and three hundred years 24

And so Hɛno k went(to and fro) with theʔɛlōhı m And [then] he wasnt[found]4

as ʔɛlōhı m has taken him25 And so Matušalah lived seven andeighty years and a hundred years5 andthen he caused(to)birth Lamɛk 26 Andthen Matušalah lived after his causing[the]birth[of] Lamɛk two and eighty

years and seven hundred years And sohe caused(to)birth sons and daughters

27 And so all the days of Matušalahbecame nine and sixty years and ninehundred years And then he died

28 And so Lamɛk lived two and eighty

years and a hundred years6 and thenhe caused(to)birth a son 29 And thenhe called his name No h7 saying This[one] shall make us sigh [relief] fromour works8 and from the travail of ourhands from the ground which יהוה hascursed it 30 And then Lamɛk livedafter his causing[the]birth[of] No h fiveand ninety years and five hundred

years And so he caused(to)birth sons

and daughters 31 And so all the days of Lamɛk became seven and seventy yearsand seven hundred years And then hedied 32 And so No h became a son of five hundred years and then No hcaused(to)birth Še m Ḫauml m and Yap ɛt

6 And then it became as the ʔaumldauml mhas perforated1 for increasing over

the face of the ground and daughtershave been birthed for them 2 And then

the sons of the ʔɛlōhı m saw2 thedaughters of the ʔaumldauml m as good they[were] And then they took for themwomen from all which they haveelected 3 And then יהוה said My spiritshall not reckon in the ʔaumldauml m forunseentime in their erring he [is] flesh

And so his days will become a hundred1 On and a hundred years The Samaritan version (and a medieval manuscript of theMasoretic Text) does not have these words The Samaritan version mentions 785 years inthe next verse (instead of 800) and gives a total of 847 years in verse 20 (instead of 962) 2 On And then Hɛnō k went(to and fro) The Greek text interprets this as but Hɛnō k didwell-please the Almighty and similarly in verse 24 See again Hebrews 115 3 On Andthen Hɛnō k went(to and fro) with the ʔɛlōhı m Some Latin Vulgate manuscripts andGreek manuscripts insert And then Hɛnō k lived here no doubt in imitation of thesurrounding pattern 4 On he wasnt[found] found is found in the Greek text and inHebrews 115 5 On seven and eighty years and a hundred years The Greek text has167 years before fathering Lamɛk and 802 years after to make the same total number of years of Matušalahs life 969 The Samaritan text has 67 and 653 and a total of 7206 On two and eighty years and a hundred years The Samaritan version has 53 yearsbefore fathering Nō h 600 years after and a total of 653 years 7 On Nō h The name isspelled with the first two letters of the root for sigh here but may be derived from a

similar root meaning repose 8 On works So reads the Samaritan Greek Syriac and Vulgate and many medieval manuscripts of the Masoretic Text others read work1 On perforated That is humankind figuratively broke through to do something newhe began to increase 2 On saw In the sense of regarded as in Genesis 14

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2435

2415 February 2011Genesis 6

and twenty years 4 The nɛp ılı m3 havebeen in the land in those days and alsoafter so when the sons of the ʔɛlōhı mcome to the daughters the ʔaumldauml m and

then they birth for them These [were]the forceful (ones) from unseentimethe men of the name

5 And then יהוה saw as vast thebadness of the ʔaumldauml m in the land andall the handiwork of the cogitations of his heart4 [was] only bad all the day 6

And then יהוה sighed as He haseffectuated the ʔaumldauml m in the land andthen He travailed (Himself) to His

heart 7 And then יהוה said I will wipe(away) the ʔaumldauml m which I have createdfrom over the faces of the ground fromʔaumldauml m as-far-as beast as-far-as quiet-moverkind and as-far-as theflapperkind of the skies as I havesighed as I have effectuated them 8

And No h has found favour in the eyesof הוהי

9 These [are] the generations of No hNo h [was] (a) righteous man complete

he has been in his generations Withthe ʔɛlōhı m No h has gone(to and fro) 10

And then No h caused(to)birth threesons Še m Ḫauml m and Yap ɛt 11 And thenthe land (became) ruined (before)thefaces the ʔɛlōhı m and so the land(became) filled [with] wrong 12 Andthen ʔɛlōhı m saw the land and see Ithas (been) ruined as all flesh over theland has caused its way to be ruined

13 And then ʔɛlōhı m said for No h[An] end of all flesh has come (before)my faces as the land is filled [with]wrong from their faces5 and see me[Im] causing them to be ruined from[there] with the land6 14 Effectuate for

3 On The nɛp ılı m The non-canonical books 1Enoch and Jubilees relate the story of thesegiants the nɛp ılı m the offspring of a forbidden union between human women and angels

(the sons of the ʔɛlōhı m see Job 16 21) who are male in form These angelic fathersare the angels which kept not their first estate but left their own habitation and the Almighty sent them to a prison for spirits where they are reserved in everlasting chainsunder darkness unto the judgment of the great day (see Jude 16 amp 2Peter 24) [These Apostolic writings relate and affirm understanding previously recorded in works such as1Enoch and Jubilees] These angels are the spirits in prison which sometime weredisobedient when once the longsuffering of [ʔɛlōhı m] waited in the days of Nō h while theark was a preparing wherein few that is eight souls were saved by water (1Peter319-20) Their gigantic offspring the nɛp ılı m killed and devoured animals and humanswith an insatiable appetite and were greatly feared and remembered and worshiped bymen The Almighty decreed the destruction of their flesh but being the hybrids of immortal and mortal beings their spirits lived on as the unclean spirits the evil spiritsknown as demons Hence it is said that the nations worship demons and not gods theirname of the giants lives on with their spirits After the flood in response to Nō hs prayerthe Almighty ordered the spirits of the giants to be bound in a spiritual prison but Śauml tauml n(also called Maśtemauml h ) pleads with the Almighty to allow a tenth of them to remain in theearth to do his dirty work of afflicting mankind for their sins And so Śaumltauml n became theprince of the demons and their work becomes associated with Śaumltauml n (see Mark 322-23) 4 On heart In the Scriptures heart refers to the hidden inner part of a human wherethe thinking and feeling takes place as opposed to the outer part the body In Englishusage heart is primarily used of the emotions or subconsciousness but in Biblicallanguage all the thinking part of us is implied all the mind in its many functionsBiblically to know something with the heart implies nothing more than to know

something with the head The head-heart dichotomy -popular amongst English speakers-is not a reality in Biblical language 5 On from their faces This literally translates whathas the sense because of them 6 On from [there] with the land The BHS suggeststhe from which is also present in the Samaritan Targum

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2535

25 15 February 2011 Genesis 6

you(s) [a] float7 of trees of cypress8(with) nests you(s) shall effectuate thefloat -(with) lowest [nests] second[level nests] and third [level nests] you

shall effectuate it-9 and then you shallcopher10 from (in)house and fromoutside in the copher 15 And this [is thesize] which you(s) shall effectuate [for]it Three hundred cubits [is] the lengthof the float fifty cubits [is] its breadthand thirty cubits [is] its height and to[a] cubit you shall finish it (up)11 16 [A]meridian [windowhole] you(s) shalleffectuate for the float from above and

the opening of the float in its side youshall set 17 And I see me [Im]causing the inundation -waters-12 tocome over the land for ruining allflesh which in it [is] spirit of lives fromsub(jacent) [to] the skies all which [is]in the land shall exhale [its finalbreath] 18 And then I will cause my

covenant to stand [my covenant] with you And then you(s) shall come to thefloat you(s) and your(s) sons and your(s) woman and the women of your(s)

sons with you(s) 19 And from all thelivingkind13 and from all the flesh14two two15 from every [sort] you(s)shall bring to the float for causing life[survival] with you(s) [a] male and [a]female they shall be 20 From theflapperkind for its kind and from thelarge-quadrupedkind for its kind andfrom all the quiet-moverkind of theground for its kind two two from all

shall come to you(s) for causing life[survival] 21 And you(s) take for you(s) from all food which shall be eatenand so you(s) shall gather to you(s)and then it shall become for you(s) andfor them for food 22 And then No heffectuated like all which ʔɛlōhı m has(laid) him command he has effectuatedso

7 On float This Hebrew noun is used in the Scriptures only of Nō hs ark and the basketin which Mōšɛ h floated 8 On cypress In Hebrew גפר from gupr- a root apparentlylinked to κυπρος cypress 9 On -(with) lowest [nests] second [level nests] and third[level nests] you shall effectuate it- These words are transposed from the end of verse16 as the BHS suggests that they belong here Note that it is here that these pluraladjectives have a plural noun nests to describe 10 On copher This word is coined totranslate the Hebrew noun פר כ ( kop ɛr) and the verb of the same root It can bepronounced by English readers similarly to cover (but with voiceless ph for voiced v)which implies its basic meaning The Hebrew noun kop ɛr appears to be linked to cypress(κυπρος) and to refer to a substance derived from cypress leaves which can be used tomake a red covering like a protective paint or sealant The Hebrew verb means to cover(as) with kop ɛr Both the noun and verb are used figuratively for covering in the sense of atonement for or redemption of a life by blood So this saving ark was covered inside andoutside with kop ɛr a symbol of the saving blood of Messiah 11 On and to [a] cubit youshall finish it (up) These words are transposed here from verse 16 as the BHS suggeststhat they belong here 12 On -waters- The BHS suggests this word was added to theHebrew text to clarify the inundation This would explain the peculiar syntax in theHebrew text here which has ול מים ב מ ה the flood waters rather than ול ב מ מי ה the watersof the flood as in Genesis 7710 and 911 13 On the livingkind Samaritan reads החיהthe livingkind which is in agreement with the Greek Septuagints τῶν κτηνῶν theMasoretic text has the livingהחי 14 On and from all the flesh So read the Samaritanand Septuagint the Masoretic text has from all flesh 15 On two two This repetition

of two implies in pairs The Septuagint and Syriac have two two here and in verse 20as in the Masoretic text of Genesis 79 amp 715 but the Masoretic text has only one two ineach verse Is this due to haplography [Haplography is a common scribal error in whichthe eye skips over a repetition of letters and the hand writes the letters only once]

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2635

2615 February 2011Genesis 7

7 And then ʔɛlōhı m1 said for No hCome -you(s) and all your(s)

house- to the float As you(s) I haveseen righteous before me in this

generation 2 From all the pure large-quadrupedkind you(s) shall take for you(s) seven seven male and female andfrom the large-quadrupedkind which it[is] not pure two two2 male andfemale3 3 also from the pure4

flapperkind of the skies sevenssevens male and female and from theflapperkind which it [is] not pure twotwo male and female5 for (preserving

as) living [their] seed over [the] faces of all the land 4 As for days still[only]seven I [am] (causing)rain over theland forty days and forty nights andthen I shall wipe(away) all the stood-up(substance) which I have effectuatedfrom over the faces of the land 5 Andthen No h effectuated like all which יהוהhas (laid) him command

6 And No h [was] a son of six hundred

years and the inundation has been

waters6 over the land 7 And so cameNo h and his sons and his woman andhis sons women with him to the floatfrom the faces of the waters of the

inundation 8 From the pure large-quadrupedkind and from the large-quadrupedkind which it isnt pure andfrom the flapperkind and from7 allwhich [is] quietly-moving over theground 9 two two they have come toNo h to the float male and female likewhich יהוה8 has (laid) No h command 10

And then it became for the seven daysand the waters of the inundation have

been over the land 11 In the year of the9 six hundred years for the lives of No h in the second [re]newal10 theseventeenth day for the [re]newal inthis day all [the] springs of [the] vastdeep have split(open) and the meshesof the skies have opened 12 And thenthe downpour became over the landforty days and forty nights 13 In the

1 On ʔɛlōhı m The Samaritan and Syriac reads ʔɛlōhı m here Masoretic text has הוהיSeptuagint combines the two as הוהי ʔɛlōhı m I chose ʔɛlōhı m here because throughoutGenesis where יהוה is used in the phrase And יהוה said tofor [name] to אל is used andnot for ל as here With ʔɛlōhı m in the phrase And ʔɛlōhı m said tofor [name] to (seeאלGenesis 917) or for (see Genesis 613)ל is used 2 On two two The Masoretic Textlacks the second two Samaritan Greek Syriac and Vulgate all include it 3 On maleand female male and female So reads the Samaritan and the ancient translations TheMasoretic Text has instead [a] man and his woman twice in this verse in verses 3 9 amp16 it reads as the others male and female 4 On pure This word is present in the

Samaritan and Greek texts but absent from the Masoretic text 5 On and from theflapperkind which it [is] not pure two two male and female Preserved in the Greek Septuagint this fits the pattern given above but seems to have dropped from the textpreserved in all the other texts Genesis 87 amp Leviticus 1115 indicate that Nō h didindeed preserve impure birds on the float and not just the pure ones 6 On -waters-The BHS suggests this word was added to the Hebrew text of Genesis 617 and may nothave originally been here either 7 On from The Masoretic Text omits the singleconsonant translated here as from the Samaritan Greek Syriac and Vulgate includethe word 8 On הוהי Samaritan reads הוהי Masoretic text has ʔɛlōhı m I chose יהוהhere because throughout the rest of the Pentateuch יהוה occurs in the phrase like which_____ has (laid) [name] command (see Exodus 1228 4023 Numbers 822) The phrase is

less commonly found with ʔɛlōhı m and doesnt include the name of the personcommanded (Genesis 716 214) 9 On the This the is present in the Samaritan andSeptuagint but absent from the Masoretic Text 10 On [re]newal This word ש ד ח is usedonly of the [lunar] month its first day and the celebrations associated with its first day

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2735

27 15 February 2011 Genesis 78

bone of this day11 has come No h andŠe m and Ḫauml m and Yap ɛt -the sons of No h- and No hs woman and his sonsthree women with him12 to the float 14

those and all the livingkind for its kindand all the large-quadrupedkind for itskind and all the quiet-moverkindquietly-moving over the ground for itskind and all the flapperkind for itskind every bird every wing13 15 Andso they came to No h to the float twotwo from all the flesh which in it [has]spirit of lives 16 And the [ones] coming -male and female from all flesh- have

come like which ʔɛlōhı m had (laid) himcommand And then יהוה closed-upencompassing him 17 And then becamethe inundation forty days14 over theland and so the waters increased andthen they lifted the float and so it rosefrom over the land 18 And so thewaters became strong and so theyincreased greatly over the land and sothe float went over the faces of the

waters19

And the waters have beenstrong -greatly greatly- over the landand then all the high mountains which

[were] sub(jacent) all the skies werecovered 20 fifteen cubits from abovethe waters have been strong And sothe mountains15 were covered 21 And

so all flesh quietly-moving over the landexhaled [its final breath] in theflapperkind and in the large-quadrupedkind and in the livingkindand in all the swarmerkind swarmingover the land and all the ʔaumldauml m 22 allwhich [had] breath of spirit of lives16 inits inhalers from all which [was] in thedrained[land] has died 23 And so Hewiped(away)17 all the stood-up

(substance) which [was] over the facesof the ground from ʔaumldauml m as-far-aslarge-quadrupedkind as-far-as quiet-moverkind and as-far-as theflapperkind of the skies And so theywere wiped(away) from the land Andthen remained distinctly No h and [theflesh] which [was] with him in the float24 And so the waters became strongover the land fifty and a hundred days

8 And then ʔɛlōhı m remembered

1

Nō h and all the livingkind and allthe large-quadrupedkind which [was]

11 On In the bone of this day This literal translation of the Hebrew text reveals aHebrew idiom the bone of something is its essence its self itself So In the bone of this day conveys the sense In this day itself 12 On with him BHS suggests thisreading which is supported by the Septuagint and the Pseudo-Jonathan Targum andGenesis 816amp18 The Masoretic Text has with them In with him there is theimplication that they are saved through being with righteous Nō h because they are hisfamily A mans family is made up of himself his wife his male offspring and their wivesand his unmarried female offspring 13 On every bird every wing These words arelacking from the Septuagint but present in the Masoretic Syriac and Samaritan textsThe BHS suggests to delete them 14 On forty days The Septuagint has forty days andforty nights as in 712 the Masoretic Samaritan and Syriac texts do not include andforty nights here 15 On the mountains The Septuagint and Syriac have the highmountains here as in the preceding verse which is perhaps correct Masoretic Text andSamaritan has simply the mountains here 16 On breath of spirit of lives TheSeptuagint and Vulgate read simply breath of lives 17 On And so He wiped(away) Soreads the Masoretic Text and Septuagint The King James Version reads And every livingsubstance was destroyed and the BHS suggests that the verb may be mediopassive(Niphal) rather than simple active (Qal) Has the direct object marker ת א not beennoticed Its presence marks all the stood-up(substance) as being an object of atransitive verb rather than the subject of a mediopassive verb 1 On ʔɛlōhı m

remembered Not that Nō h had ceased to be in ʔɛlōhı ms mind Rather this Hebrew verbfor remember implies bringing something to the forefront of ones mind bringing athought into focus ʔɛlōhı ms focus has at this point changed from flooding the world torestoring Nō h and those with him

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2835

2815 February 2011Genesis 8

with him in the float And then ʔɛlōhı mcaused spirit2 to traverse over the land

And then the waters subsided 2 Andthen [the] springs of [the] deep and the

meshes of the skies were confined andso the downpour from skies waswithheld 3 And then the watersreturned from over the land [a] goingand [a] returning And then the waters(became)deficient from [the] end of [the] fifty and a hundred days 4 Andthen the float reposed in the seventh[re]newal in the seventeenth day of the[re]newal over the mountains of

ʔaraumlrauml t3 5 And the waters have been[a] going and [a] becoming deficient as-far-as the tenth [re]newal In the tenthin [day] one for the [re]newal theheads of the mountains have been seen6 And then it became from the end of forty days and then No h opened thewindowhole of the float which he haseffectuated 7 And then he sent(away)the crow4 and then it went out -(a)

going out and (a) returning- as-far-asthe drying of the waters from over theland 8 [And then No h (made)delayseven days]5 And then he sent(away)the dove from with him for seeing

Have the waters (become)lightweightfrom over the faces of the ground 9

And the dove has not found repose forthe concavity of its foot and so it

returned to him to the float as thewaters [were] over the faces of all theland And then he sent his hand andthen he took it and then he caused it tocome to him to the float 10 And then he(made)delay6 still(more) seven otherdays and then he caused addition [for]sending(away) the dove from the float11 And then the dove came to him for[a] time of [an] evening and see A

ripped-off leaf of [an] olive(tree) in itsmouth And then No h knew the watershave (become)lightweight from overthe land 12 And then he (made)delay7

still(more) seven other days and thenhe sent(away) the dove and it has notadded returning to him still(more) 13

And then it became in one and sixhundred years [for the lives of No h]8 inthe first [[re]newal] in [day] one for the[re]newal the waters have drainedfrom over the land And then No hcaused the covering of the float to turn-aside and then he saw and see Thefaces of the ground have drained 14

2 On spirit In this verse wind is implied Ive tried to translate this word ח ו רconsistently as spirit The Latin word spiritus originally meant breath but came to beused to mean the non-physical lifeforce of a living being (animus) All these meanings arewithin the word ח ו ר Indeed it could be argued that wind and breath are non-physicalwhilst made up of moving particles it is the flow of the particles which makes itbreath rather than just being air Is flow physical 3 On the mountains of ʔaraumlrauml tNote that the name ʔaraumlrauml t -Urartu in Assyrian- was the name of a large geographicregion in which there was a kingdom in the early 1st millenium BCE Somewhere in themountain ranges of this large geographic region the float came to rest A mountain aboutthe border of Armenia now bears the name Ararat from this account 4 On the crow After the crow the Septuagint has to know if the water has ceased perhaps from verse8 5 On [And then Nō h (made)delay seven days] This sentence is added at thesuggestion of the BHS Verse 10s other seven days seems to suggest that Nō h haddelayed a first seven days here 6 On And then he (made)delay The BHS says it isprobably to be read this way The Masoretic text has חל י And then he perforated [to doוsomething new] that is he began 7 On And then he (made)delay The Piel verb hasbeen translated as the BHS suggests it should probably be both here and in verse 10 but

what is found here in the Masoretic text is the Niphal חל י י And then he was delayed 8ו On [for the lives of Nō h] The Septuagint has these words here as also found inGenesis 711 Their meaning is implied whether or not they were copied to this locationor they dropped from it

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2935

29 15 February 2011 Genesis 89

And in the second [re]newal in theseven and twentieth day for the [re]newal the land has dried

15 And then ʔɛlōhı m worded(up) to

No h saying 16 Go out from the float you(s) and your(s) woman and your(s) sons and your(s) sons women with

you(s) 17 And9 all the livingkind which[is] with you from all flesh in theflapperkind and in the large-quadrupedkind and in all the quiet-moverkind quietly-moving over theland bring out with you And then theywill swarm in the land and then they

shall (re)produce and then they shallincrease over the land 18 And thenNo h came out and his sons and hiswoman and his sons women with him19 And10 all the livingkind all the large-quadrupedkind and all the flapperkindand all the quiet-moverkind quietly-moving over the land11 for theirfamilies they have come out from thefloat

20 And then No h built [a] ritual(firestand) for יהוה and then he took from all the pure large-quadrupedkindand from all the pure flapperkind andthen he caused to ascend ascenders inthe ritual(firestand) 21 And then יהוהsmelled the smell of the contentmentand then יהוה said to his heart I will

not still(more) cause addition formaking the ground lightweight12

because of the ʔaumldauml m as thehandiwork of the heart of the ʔaumldauml m

[is] bad from his youth and I will notstill(more) cause addition for smitingall living like which I have effectuated

22 Still all the days of the land seedand harvest and coldness and hotnessand warming-season and cooling-season13 and day and night shall notsabbatize

9 And then ʔɛlōhı m goodspoke No hand his sons and then He said for

them (Re)produce and increase andfill the land1 2 And the fear of you(pl)and the breaking-dread of you(pl) isover all the livingkind of the land 2[andover all the large-quadrupedkind] andover all the flapperkind of the skies[and]3 in all which the ground quietly-moves and in all the fishes of the seain your(pl) hand they have been given3 All quiet-moverkind which it [is] livingshall be for you(pl) for food likegreenness of vegetation I have givenfor you(pl) all 4 Distinctly flesh in itsbreather [its blood]4 you(pl) shall noteat 5 And distinctly your(pl) blood for

your(pl) breathers I seek from [the]hand of all [the] livingkind I seek it andfrom the hand of the ʔaumldauml m from the

9 On And Samaritan Septuagint and Syriac include Masoretic Text omits 10 OnAnd Samaritan Septuagint Syriac and Vulgate include most manuscripts of theMasoretic Text omit 11 On all the large-quadrupedkind and all the flapperkind and allthe quiet-moverkind quietly-moving over the land So reads the Septuagint but theMasoretic Text reads all the quiet-moverkind and all the flapperkind all [those] quietly-moving over the land and the Samaritan reads all the flapperkind and all the quiet-moverkind quietly-moving over the land 12 On for making the ground lightweightHebrew idiom to curse belittle make to be of little value 13 On warming-season andcooling-season Traditionally translated summer and winter these two seasonsapparently make up the whole year But the focus of warming-season is the fruit of summer and cooling-season seems to include autumn and winter 1 On (Re)produceand increase and fill the land These are again the words of Genesis 128 signifying anew beginning albeit man is already bad from his youth now (Genesis 821) 2 On [andover all the large-quadrupedkind] Absent from the Hebrew texts suggested by the

manuscripts of the Septuagint 3 On [and] Present in some manuscripts of theMasoretic Text and Samaritan Pentateuch 4 On [its blood] The BHS suggests this is agloss -an addition to the text- to explain the meaning of in its breather The Hebrewsyntax of the verse would be more usual without it

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3035

3015 February 2011Genesis 9

hand of the man and5 his brother I seek the breather of the ʔaumldauml m

6 [One] spilling the blood of theʔaumldauml m

~ in the ʔaumldauml m6 his blood shall bespilt

as in [the] silhouette of ʔɛlōhı m~ He has effectuated the ʔaumldauml m7 And you(pl) (Re)produce and

increase~[And]7 swarm in the land and

dominate8 in it8 And then ʔɛlōhı m said to No h and to

his sons with him saying 9 And I see

me [Im] causing my covenant tostand [my covenant] with you(pl) andwith your(pl) seed after you(pl) 10

And with all the breatherkind of thelivingkind which [is] with you(pl) inthe flapperkind and9 in the large-quadrupedkind and in all thelivingkind of the land with you(pl)from all the out-goers of the float [forall the livingkind of the land]10 11 And

so I cause my covenant to stand with you(pl) and all flesh shall not be cutoff still(more) from the waters of theinundation and there shall not be still(more) [an] inundation for ruining theland 12 And then ʔɛlōhı m said This[is] the sign of the covenant which I[am] giving between me and you(pl)

and all breatherkind of livingkindwhich [is] with you(pl) for generationsof unseentime 13 My bow I have givenin the cloud and so it shall be for [a]

sign of [a] covenant between me andthe land 14 And then it shall be in myclouding a cloud over the land andthen shall be seen the bow in the cloud15 And then I will remember mycovenant which [is] between me and

you(pl) and all breatherkind of livingkind in all flesh and the watersshall not still(more) become for [an]inundation for ruining all flesh 16 And

so the bow shall be in the cloud and Iwill see it for remembering [a]covenant of unseentime betweenʔɛlōhı m and all breatherkind of livingkind in all flesh which [is] overthe land 17 And then ʔɛlōhı m said toNo h This [is] the sign of the covenantwhich I have caused to stand betweenme and all flesh which [is] over theland

18 And so the sons of No h became thegoers-out from the float Še m andḪauml m and Yap ɛt And Ḫauml m [was] thefather of Kanaʕan 19 Three [are] thesethe sons of No h and from these hasshcattered11 all the land

20 And then No h perforated [tobecome] a man of the ground and then

5 On and Some Masoretic manuscripts the Cairo Genizah the Samaritan Syriac and Vulgate include this word Without it the man of his brother could be understood6 On in the ʔaumldauml m That is by the ʔaumldauml m In both Biblical Hebrew and Greek in not

only used as a locative preposition but is also used to signify the agent bythrough whomsomething is done 7 On [And] The ancient translations the Samaritan version and afew manuscripts of the Masoretic Text include this and 8 On [dominate] The knowntexts have increase ו רב ו as already found earlier in this verse but the BHS suggests itbe emended to ו רד ו dominate on the basis of Genesis 128 Origens recension of theSeptuagint (that found in his Hexapla) supports this emendation reading κατακυριεύσατεαὐτῆς as in Genesis 128 As can be seen a scribal error involving a single letter couldchange ו רד ו dominate into ו רב ו increase 9 On and The Cairo Genizah SamaritanSeptuagint Syriac and some Targums support this and The Masoretic text omits it10 On [for all the livingkind of the land] These words are absent from the Septuagintand the BHS suggests that they are perhaps to be deleted 11 On shcattered The root

נפץ at some times means to scatter and at other times means to shatter Were theseperhaps originally two distinct roots I have coined a word shcattered to translate this verb leaving it to the reader to recognise the verb and determine from each contextwhich sense is meant

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3135

31 15 February 2011 Genesis 9-19

he planted [a] vineyard 21 And then hedrank from the wine and then he wasintoxicated And then he revealedhimself in the midst of his tent 22 And

then Ḫauml m -the father of Kanaʕan- sawthe nakedness of his father And thenhe (made) [it] manifest12 for his twobrothers in the outside 23 And thenŠe m and Yap ɛt took the cloth and thenthey set [it] over the shoulder(girdle) of the two of them and then they wentbackward and then they covered(up)the nakedness of their father and theirfaces [were] backward and the

nakedness of their father they have notseen 24 And then No h awoke from hiswine and then he knew what his smallson13 has effectuated for him 25 Andthen he said

Accursed [is] Kanaʕan~ Servant of servants14 shall he be for

his brothers26 And then he saidGoodspoken [is] יהוה ʔɛlōhı m of Še m

~ and let Kanaʕan be [a] servant forhim27 Let ʔɛlōhı m cause spreading(open)

15 for Yap ɛt~ and let him settle in the tents of

Še mand let Kanaʕan be

~ servant for him28 And then No h lived after the

inundation three hundred years andfifty years 29 And then all the days of

No h became nine hundred years andfifty years and then he died

102 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

112 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

122 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

132 3 4 5 6 7 8 9 10 11 12 13 14 15 16 1718

142 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24

152 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21

162 3 4 5 6 7 8 9 10 11 12 13 14 15 16

172 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27

182 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33

192 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38

12 On (made)manifest Such is the root meaning of this verb It usually refers tomanifesting something by narrating it Whether by word or deed Ḫauml m manifested hisfathers nakedness -that which is to be covered not exposed- and thus he greatly shamedhis father 13 On his small son Nō hs younger son The order of Nō hs sons is alwaysfound in Scripture as Še m and Ḫauml m and Yap ɛt and this may imply birth order TheBook of Jubilees gives this order and specifically states birth years for each This ordermakes Ḫauml m the middle son younger only than Še m Could it be that the small sonreferred to here is in fact Nō hs grandson Kanaʕan who perhaps on being informed of Nō hs nakedness effectuated some unmentioned evil even worse than Ḫauml m did It isKanaʕan that becomes the subject of the curses that follow In the Book of Jubilees710-14 it applies the phrase younger son to the youngest son of Ḫauml m [Nō h] knew allthat his younger son had done unto him and he cursed his son and said Cursed beCanaan And Ham knew that his father had cursed his younger son and he wasdispleased that he had cursed his son and he parted from his father he and his sons with

him Cush and Mizraim and Put and Canaan but neither does it explain what this younger son Kanaʕan actually did 14 On Servant of servants This means a mostservant-like servant Likewise King of kings means a most kingly king 15 On Letcause spreading(open) This verb sounds almost the same as the name Yap ɛt

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3235

3215 February 2011Genesis 20-50

202 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18

212 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

222 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24

232 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

242 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55 56 57 58 59 60

61 62 63 64 65 66 67

252 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

262 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35

272 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46

282 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

292 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35

302 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43

312 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55

322 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

332 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

34

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31

352 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

362 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43

372 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36

382 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

30

392 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

402 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

412 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55 56 57

422 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38

432 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 3031 32 33 34

442 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

452 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28

462 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

472 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31

482 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

492 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33

50

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3335

33 15 February 2011 Deuteronomy 1-22

12 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29 30 31 32

33 34 35 36 37 38 39 40 41 42 43 44 45 46

22 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29 30 31 3233 34 35 36 37

32 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29

42 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29 30 31 32

33 34 35 36 37 38 39 40 41 42 43 44 45 46 47

48 49

5

2 3 4 5 6 I [am] your(s)יהוה ʔɛlōhı m

which I have caused you(s) toexit from the land of Egypt from ahouse of servants 7 There shall not befor you(s) other ʔɛlōhı m against myface 8 You(s) shall not make for you(s)an idol statue1 Every appearancewhich [is] in skies from above or which[is] in the land from sub(jacent) orwhich [is] in the seas from sub(jacent)to the land 9 10 11 12 13 14 15 16 17 18 19

20 21 22 23 24 25 26 27 28 29 30 31 32 33

6

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25

72 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26

82 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20

92 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29

10

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

112 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

122 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

132 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18

142 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

152 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

162 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

172 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

182 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

192 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21

202 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

212 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

222 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

30

1 On idol statue This Hebrew word is only used Biblically for statues involved inworship

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3435

3415 February 2011Deuteronomy 2324

232 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25

24Because a man takes a womanand then1 he marries her and

then it happens if she doesnt findfavour in his eyes because he has foundin her a nakedness of a thing and thenhe writes2 for her an account of cuttingoff and then he gives in her hand and

then he sends her from his house 2 andthen she exits from his house and thenshe goes and then she becomes foranother man 3 and then the latter man

hates her and then3 he writes for heran account of cutting off and then hegives in her hand and then he sendsher from his house or because thelatter man dies which he took her to

1 On Because a man takes a woman and then Here יהוה first tackles this manmadecustom which he hated (Mal 216) rather than endure in the oneness that יהוה haddesigned a man and his wife to endure in (Gen 224) the people had a custom of sendingtheir wives away because they had ceased to look on them with favour They sent themwith a written account which in their eyes severed the oneness of the marriage In three verses יהוה outlines 1) their divorce custom 2) what it caused the woman to do and 3)what the woman was likely to suffer In the fourth verse he applies a penalty to the onewho has initiated this chain of events the man who divorced her in the first place isrestricted from taking her again The wife which he chose not to treasure has become

forbidden to him he thus cannot chose to do love or hatred to her anymore for his choicehas been made and has produced defilement and abominable consequence Evidently יהוהwanted His people to see the bad consequences of this custom of theirs and perhapssome of them would hesitate from divorcing their wives Why did He not absolutely forbiddivorce Messiah answers that it was because of their stubbornness (Mt 198) forbiddingthe custom would not stop them doing it Messiahs teaching deals more completely withdivorce in as much as it reveals the will of הוהי will for marriage that what He has boundshould be honoured until death (Mk 102-12 1Cor 739) יהוה also supplies His Spirit tothose who receive Messiahs teaching so that now His people may not be natural hard-hearted carnal and rebellious in their customs but instead agreeable to יהוה andempowered to do all His will 2 On and then he writes This is just another link in thechain of events marked just like the other links with the consecutive preterite It is not as

the KJV or as the Pharisees took it(Mt 197) that the man is commanded to do any of thisIndeed this passage does not even approve of what he does but instead penalises him forthis action(v4) This passage does not approve of divorce on the basis of a nakedness of athing or on the basis that he hates her (v3)Therefore any discussion of sufficientgrounds for divorce is made void even as יהוה has given no approval of this custom onany grounds 3 On the latter man hates her and then The first verse narrates thewomans husbands actions because he finds in her a nakedness of a thing and this versenarrates the latter mans actions on the basis that he hates her The Pharisaic schools of Hillel and Shammai took a nakedness of a thing as though יהוה had indicated in thisphrase what was sufficient grounds for divorce and then they argued about what anakedness of a thing could mean whether it be as mild as spoiling the food (Hillel) or as

severe as sexual sin (Shammai) But this latter man divorces because he hates herWould either party argue that יהוה had indicated that hatred is sufficient grounds fordivorce Rather it is all merely a narrative without any sanctioning of divorce or anyrestriction until verse 4

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3535

35 15 February 2011 Deuteronomy 24-34

him for a woman 4 he shall not be able4

-her husband the first which he senther- to return to take her to become forhim for a woman after which she has

caused herself to become defiled for it[is] an abomination5 against the face of יהוה and you shall not cause the land tosin which yourיהוה ʔɛlōhı m gives to you[for] property 5 6 7 8 9 10 11 12 13 14 15 16

17 18 19 20 21 22

252 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19

262 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19

272 3 4 5 6 7 8 9 10 11 12 13 14 15 16 1718 19 20 21 22 23 24 25 26

282 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55 56 57 58 59 60

61 62 63 64 65 66 67 68

292 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

302 3 4 5 6 7 8 9 10 11 12 13 14 15 16 1718 19 20

312 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

30

322 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52

332 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

342 3 4 5 6 7 8 9 10 11 12

4 On he shall not be able See verse 1s notes regarding this restriction placed on thehusband] [On her husband In this whole narrative יהוה calls nobody but the firsthusband her husband] [On she has caused herself to become defiled This passive

reflexive verb states that she has caused herself to be defiled She has caused herself tobe defiled by the actions she took in verse 2 which were provoked by her husbandsactions in verse 1 This clearly shows that the second relationship was a defiling sexualrelationship -a form of sexual immorality and not a pure marriage in s eyes- for herיהוהhusband still lived (Rom 73) The divorced woman who understands this thus hasopportunity to not be defiled by entering a second relationship 5 On it [is] anabomination יהוה shows His disapproval of this entire situation so that His people mightlikewise sense the abomination of the defiling sexual relationship between a mans womanand another man It is not the taking back of the defiled wife that is abomination butrather to do so would be to receive what has been defiled by a defilement which should beseen as a defilement the relationship with a man other than her husband Likewise יהוה

has considered His people defiled which have broken faith with Him and whored afteridols (Jer 3 1) And yet as defiled as they have become from their other lovers He calls

Page 11: Scriptures Of The Faith Once Delivered

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1135

11 15 February 2011 Genesis 1

the dry[land] land and the gatheringof the waters He has called seas andthen ʔɛlōhı m regarded [it] because [itwas] good 11 And then ʔɛlōhı m said

Let the land cause sprouting of shootkind23 [and] vegetation causingsowing of seed [and] the fruit treekindeffectuating fruit24 which [has] its seedin it over the land and so it became 12

And then the land brought outshootkind [and] vegetation causingsowing of seed for its25 kind and thetreekind effectuating fruit which [has]its seed in it for its kind and then

ʔɛlōhı m saw [it] as good 13 And thenevening became and then morningbecame a third day[of creating haspassed and a new day has begun]

14 And then ʔɛlōhı m said Let26 lightsin the compression of the skies becometo cause separation between the dayand the night and they shall be forsigns and for appointments and fordays and years 15 and they shall be for

lights in the compression of the skies tocause light over the land and so it

became 16 And then ʔɛlōhı meffectuated the two of the great lights27

-the great light for the dominion of theday and the small light for the

dominion of the night- and the stars 17 And then ʔɛlōhı m gave them in thecompression of the skies for causinglight over the land 18 and for ruling inthe day and in the night and forcausing separation between the lightand the darkness and then ʔɛlōhı msaw [it] as good 19 And then eveningbecame and then morning became afourth day[of creating has passed and a

new day has begun]20 And then ʔɛlōhı m said Let thewaters swarm a swarmerkind of breatherkind28 of livingkind andflapperkind29 shall flap over the landover the faces of the compression of the skies and so it became30 21 Andthen ʔɛlōhı m created the big reptiles31and all the breatherkind of thelivingkind quietly-moving which the

waters swarmed for their kind and allflapperkind of wing for its kind and 23 On -kind Many Hebrew nouns can be used as singular or as collective nouns (likethe English word fish) When used collectively this translation prefers using a -kind suffixrather than translating them as grammatical plurals 24 On fruit for its kind hasbeen omitted from this as BHS suggests it was added from the following verse 25 On its Hebrew has a masculine and feminine noun system hence KJVs his Englishuses its for impersonal things 26 On letbecome these two English words translateone Hebrew jussive verb a commandment that the lights should become 27 On lightsThe sun produces light and the moon reflects light but as light comes to the earth fromboth they are both called lights 28 On breatherkind The Hebrew word here נפש is very versatile but at its root it is about breath Breathing maintains life and consciousnessin our bodies and hence the word is more traditionally translated soul or psyche I haveretained a more etymological approach using breather to diverge from the many falsebeliefs about soul For example in Biblical usage rarely uses this word to refer to a partof a person usually the whole living person is meant the one who breathes the breatherBreatherkind is used here as the word is here used as a collective noun 29 Onflapperkind the Hebrew word for bird עוף probably once ʕawp- may beonomatopoetic (its sound imitating the flap of wings) It thus refers to flapping creaturessuch as bats (Lev 1119) which are not usually classified as birds 30 On And so itbecame These words are preserved here by the Greek text but not by the MasoreticText 31 On big reptiles Often translated dragons elsewhere in the Bible a tannı n isnot a mythical beast but the very thing that ʔahrō ns staff became in Exodus 710 and

Psalm 9113 indicates that tannicircnicircm are snakelike But in this verse big tannınım arespecified To avoid the mythical nuance of dragon in this age when big reptiles are wellproven to have existed I have translated this word reptile which -unlike snake- alsoallows the possibility for a tannı n to have feet (Ezekiel 322)

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1235

1215 February 2011Genesis 1

then ʔɛlōhı m saw [it] as good 22 Andthen ʔɛlōhı m goodspoke them32saying (Re)produce and increase andfill the waters in the seas And the

flapperkind let it increase in the land23 And then evening became and thenmorning became a fifth day[of creatinghas passed and a new day has begun]

24 And then ʔɛlōhı m said Let theland bring out breatherkind of livingkind for its kind large-quadrupedkind and quiet-moverkindand the paired-livingkind of the land33

for its kind and so it became 25 And

then ʔɛlōhı m effectuated the livingkindof the land for its kind and large-quadrupedkind for its kind and all thequiet-moverkind of the ground for itskind and then ʔɛlōhı m saw [it] as good26 And then ʔɛlōhı m said Lets34

effectuate ʔaumldauml m35 in our silhouette36

and like our semblance and let themdominate in the fishkind of the sea andin the flapperkind of the skies and inthe large-quadrupedkind and in all the

livingkind of 37 the land and in all thequiet-moverkind quietly-moving overthe land

27

And then ʔɛlōhı m created the ʔaumldauml m~~ in His silhouette38~ in [the] silhouette of ʔɛlōhı m~~ He created him39male and female~ He created them

28 And then ʔɛlōhı m goodspoke themand then ʔɛlōhı m said to them (Re)produce and increase and fill the landand tread it down And dominate in thefishkind of the sea and in theflapperkind of the skies and in thelarge-quadrupedkind40 and in all the

32 On goodspoke them Two categories of Hebrew and Greek words have traditionallybeen mistranslated with an English word which literally meant to mark with blood of (pagan) sacrifice One category has here been translated with forms of goodspeak as

those Hebrew and Greek words mean to speak good of or for someone The othercategory has been translated bliss- in this work because the Hebrew and Greek wordsmeans to be happy because יהוה has favoured them in some way 33 On and the paired-livingkind of the land This phrase translates וחיתו־ארץ which contains one of the severalBiblical occurrences of the unusual construct form חיתו which Ive translated paired-livingkind as it may have etymologically been derived from a archaic nominative dualconstruct form hayyata gt hayyətō gt hayətō If this is the origin of this peculiar form itmust have superseded the accusative and genitive forms (which ended in -ay instead of -a) to be here used in the accusative case and elsewhere in the genitive case (Ps 7911)34 On lets ʔɛlōhı m is not alone in watching what He is bringing about The sons of ʔɛlōhı m (heavenly beings see Job 387) are witnesses with Him who like mankind are inHis silhouette and like Him in semblance 35 On ʔaumldauml m This Hebrew word is the nameof the first man and also can refer to humankind or a human I have left it untranslatedthe reader can determine its various meanings by its various contexts 36 Onsilhouette This Hebrew word is related to others shadow The implication is thatʔaumldauml m has an appearance which is like that of ʔɛlōhı m The word is more often used of the statues of false ʔɛlōhı m Should man who is a silhouette of the true ʔɛlōhı m bowhimself down to manmade silhouettes of false ʔɛlōhı m 37 On the livingkind of This isabsent from the Masoretic Text but present in the Syriac Old Testament and in verses 24and 25 38 On in His silhouette The Greek Septuagint lacks these words which do notseem necessary considering what follows 39 On in the silhouette of ʔɛlōhı m He createdhim The first man was created in the silhouette of ʔɛlōhı m The first woman was createdin the silhouette of the first man Thus all humankind is in the silhouette of ʔɛlōhı m both

male and female Yet there is an order in creation and a purpose reflected by that orderas brought out by verses such as 1Corinthians 117-10 and 1Timothy 213 40 On and inthe quadrupedkind These words are evidenced in the Greek and Syriac versions as in verse 26 but have apparently dropped from the Masoretic Text

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1335

13 15 February 2011 Genesis 12

livingkind quietly-moving over theland 29 And then ʔɛlōhı m said See41

I have given for you(pl) all vegetationsowing seed which [is] over [the] faces

of all the land and all the treekindwhich [has] in it [the] fruit of treekindsowing seed for you(pl) it shall be forfood 30 and for all the livingkind of theland and for all the flapperkind of theskies and for all quietly-moving overthe land which [has] in it breather of livingkind I have given42 all greennessof vegetation for food43 And so itbecame 31 And then ʔɛlōhı m saw all

which He has effectuated and seeGreatly good And then eveningbecame and then morning became asixth day44[of creating has passed and

a new day has begun]

2 And so they were finished (up)1 -theskies and the land- and all their

formation2 2 And so ʔɛlōhı m finished(up) in the sixth3 day His work whichHe has effectuated And so Hesabbatized4 in the seventh day from allHis work which He has effectuated 3

And so ʔɛlōhı m goodspoke the seventh

41 On See The word is used to grasp attention and focus it on something or an actionin this case ʔɛlōhı ms providence of food 42 On I have given BHS suggests this verbbe repeated here even without its repetition it is the implied verb 43 On all greennessof vegetation for food Note that this rendering aligns with the Hebrew text in that itdoes not create a false dichotomy tree fruit is not just for humans and green vegetationis not just for animals In fact Genesis 93 indicates that greenness of vegetation is whatwas given to humans to eat So then greenness of vegetation means plantlife -the source

of all vegetables fruits grains- and this statement is by no means specifying asubcategory of food specifically for animals Rather this final statement encapsulates allthat precedes it in these two verses that green plantlife was given for food Modernscience confirms that it is actually the greenness in vegetation (the chlorophyll pigments)that enables plants to store energy from the sun as food energy (photosynthesis) whichcan then be utilised by animals and humans which consume the plants For this reasonplants are called autotrophic producers whereas animals and humans are calledheterotrophic consumers 44 On sixth day This account is not complete until after theseventh day is narrated The first verses of chapter 2 belong at the end of the account of chapter 1 and reveal the reason behind the emphasis given to the six days of creation inthis account (see also Exodus 2011) 1 On And so they were finished (up) These lastthree verses of the first creation narrative summarise the preceeding narrative andindicate the purpose of the six-day form of the narrative to show how the seventh daycame to be set-apart special from all other days The consecutive preterites in these verses are used to mark logical consequence not a temporal sequence as in thepreceding verses Note that ʔɛlōhı m had already finished is work before the end of thesixth day in the previous verse This is why the translation of the consecutive preterites ishere And so instead of And then 2 On formation This Hebrew word often refers toan army but not always in the military sense (as this verse evidences) 3 On sixth TheSamaritan Greek and Syriac texts agree on sixth whereas the Masoretic Text hasseventh ʔɛlōhı m is the perfect example we are to imitate surely He finished up Hiswork on the sixth day and was not still finishing it on the seventh Alternatively if seventh is original finished here should not be taken to imply that He finished by

doing the last works but rather that He chose not to work on the seventh day therebyending the work of creation 4 On And so He sabbatized This is the first occurrence of the root for Šabbauml t in the Scriptures in the verb וישבת The verb implies desistingceasingas one desists from work to observe Šabbauml t

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1435

1415 February 2011Genesis 2

day and so He set it apart5 as in it Hehas rested from all His work whichʔɛlōhı m has created for effectuating

4 These [are] the generations6 of the

skies and the land in their beingcreated In the day7 of יהוה8 ʔɛlōhı mseffectuating skies and land9 5 and[when] all the shrubkind of the fieldbefore it was(being) in the land and allthe vegetation of the field before it wasoutsprouting10 as יהוה ʔɛlōhı m has notcaused rain over the land and [there]wasnt ʔaumldauml m for serving the ground 6

and a vapour was ascending from the

land and then it was causing all thefaces of the ground to drink 7 and thenיהוה ʔɛlōhı m handcrafted11 the ʔaumldauml mloam from the ground And then Heblew in his inhalers12 the breather of

lives13 and the ʔaumldauml m became for abreather of livingkind

8 And then יהוה ʔɛlōhı m planted agarden14 in ʕedɛn15 from[the]east16

And then He set there the ʔaumldauml m whichHe has handcrafted 9 And then יהוהʔɛlōhı m caused to outsprout from theground all treekind desireable forappearance and good for food and thetree of the lives17 in the midst of thegarden and the tree of the knowinggoodness and badness18 10 And astream19 [was] going out from ʕedɛnfor causing the garden to drink and

from there it was separating and thenbecoming20 for four heads 11 Thename of the one [is] Pıšo n21 that [is]the (one) turning around all the land of

5 On He set it apart The root קדש refers to something which is specially ʔɛlōhı ms of Hisnature or set apart for His purpose It may also refer to things which are special to a falseʔɛlōhı m and thus detestable to the true ʔɛlōhı m Here ʔɛlōhı m is choosing the seventhday and setting it apart from all other days as a day which is special to Him What isspecial in His eyes is (to be) special in the eyes of His people (see Exodus 208)

6 On These [are] the generations This phrase typically begins genealogical accounts(eg Gen 69 Gen 1110 Gen 1127) and here indicates the beginning of a secondaccount of the creation The second account focuses on other details of the creation thefirst man and his woman and their first sin by which death came to all humankind (Rom512) 7 On In the day Arguably the sixth day (see verse 7) 8 On הוהי This is therevealed personal Name of our Creator spelled in Hebrew letters See Exodus 315 andthe note in the Preface 9 On skies and land So reads the Greek and the Samaritan versions Masoretic text land and skies 10 On before it was (being) outsproutingThe word outsprouting gives the intended sense of the phrase before it was (being) itis not that the organisms did not yet exist in the ground but rather that they were not yetin the mature form of shrubs 11 On handcrafted This verb refers to the shaping actionof a potter Biblical language is full of beautiful concrete words which can neverthelessbe used in figurative ways (see Psalm 7417) 12 On inhalers Paired inhalers nostrils13 On lives The Hebrew abstract noun corresponding to English life is locked inplural a plurale tantum 14 On garden An enclosure for plants 15 On ʕedɛn TheGreek spelling εδεμ in the LXX and Hexapla evidences that the first vowel was shortʕedɛn means a delight 16 On from[the]east This word means the former position (of the sun) in the day 17 On the tree of the lives ʔɛlōhı ms Wisdom is said to be such atree (Proverbs 318) 18 On goodness and badness The two Hebrew words are thisbroad in meaning They refer to what is morally good and bad but also to what ispleasant and unpleasant and so on 19 On stream No rain yet (verse 5) but yet astream Revelation 221 may indicate the source of this life-giving stream 20 On andthen becoming The verb והיה begins the phrase and is thus consecutive to the

preceeding verb separating and carries its tense Such forms are sometimes calledconverted perfects because they look like the perfect form but are used for consecutiveevents in an imperfect tense narrative 21 On Pıšō n This streams name may meansomething like Disperser

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1535

15 15 February 2011 Genesis 2

the Hawılauml 22 [in] which there [is] thegold 12 And the gold of that land [is]good There [is] the bdellium23 and thestone of the beryl24 13 And the name of the second stream [is] Geho n25 that[is] the (one) turning around all theland of Kuš26 14 And the name of thethird stream [is] Hiddɛqɛl27 that [is]the (one) going east of ʔaššu r28 Andthe fourth stream that [is] Pərauml t29

15 And so יהוה ʔɛlōhı m took the ʔaumldauml mand He caused him to rest in thegarden of ʕedɛn for serving it and for

looking(after) it

16

And then ʔɛlōhıיהוה m (laid)command over the ʔaumldauml msaying From all the treekind of thegarden (as) eating you(s) eat30 17 andfrom the tree of the knowing goodnessand badness you(s) shall not eat from

it as in the day of your(s) eating fromit (as) dying you(s) die31

18 And then יהוה ʔɛlōhı m said Notgood (is) the ʔaumldauml ms being only

himself I effectuate for him a helperlike his complement32 19 And then יהוהʔɛlōhı m handcrafted (again) from theground all the livingkind of the fieldand all the flapperkind of the skies andthen He caused [them] to come to theʔaumldauml m for seeing what he calls for itand all which the ʔaumldauml m calls for it -abreather of livingkind33- that is itsname 20 And so the ʔaumldauml m called

names for all the large-quadrupedkindand for all the flapperkind of the skiesand for all the livingkind of the fieldand for the ʔaumldauml m was not found ahelper like his complement 21 And thenיהוה ʔɛlōhı m caused a sloom to fall overthe ʔaumldauml m and so he fell asleep And

22 On the Hawılauml This place name has the letters of the root hwl which speaks of twisting around The name may originate from the twisting of the Pıšō n stream aroundthis place 23 On the bdellium Does בדלח to refer to bdellium resin or perhaps topearls In the other occurrence (Num 117) the מן from the skies is likened to בדלח inappearance 24 On the stone of the beryl A precious stone of some kind may beindicated by אבן השהם The Aramaic Peshitta translates it as ברולא beryl here and in Exodus2820 25 On Gehō n The Septuagint has γηων rather than γιων which would betteralign with Tiberian Gıhō n The e may be because of the pronunciation of the guttural hlowering the preceding vowel On the other hand Arabic jayha nu is used for large riversand ay regularly shifts to e in Hebrew as also stressed a to ō The name of this streammay mean something like burster 26 On Ku š Ku š was a ancient black Africankingdom around Sudan and the south of Egypt Their ancestor was Kuš son of Hauml m son of Nō ɛh who was saved through the deluge 27 On Hiddɛqɛl This name may mean rapidor swift In the Septuagint it is translated Τιγρις Tigris 28 On ʔaššur Assyria 29 On Pərauml t This streams name may mean fruitful In the Septuagint it is ΕυφρατηςEuphrates 30 On (as) eating you(s) eat The Hebrew Infinitive Absolute often has anadverbial function and is often used with a verb of the same root to emphasize verbalaction as here 31 On (as) dying you(s) die This adverbial treatment of the Infinitive Absolute reveals what really happened when our ancestors ate from that tree they beganto die in a dying manner as do we each day in this corrupted mortal body 32 On a

helper like his complement Woman was created from the man and for the man as Paultaught (1Corinthians 118-9) Woman is mans helper and is fashioned to be suitable forhim his complement which fits him 33 On a breather of livingkind The BHS suggeststhese words are an added explanation specifying what the man was naming

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1635

1615 February 2011Genesis 2

then He took one of his side(bone)s34 And then He closed-up the flesh (as) sub(stitute for) it 22 And then יהוה ʔɛlōhı mbuilt the side(bone) -which He has

taken from the ʔaumldauml m- for a woman35 And then He caused her to come to theʔaumldauml m 23 And then the ʔaumldauml m said

This(one) [is] the instant~ bone from my bones

~~ and flesh from my fleshfor this(one)~~ [a name] Woman36 is called~ as from her man37

~~ this(one) has been taken24 On[account of this] so (a) man

loosens(from) his father and his motherand then he adheres in his woman38and so the two of them39 become for

34 On He took one of his side(bone)s Ribs Do ʔaumldauml ms sons have one less rib than hisdaughters No both male and female descendants of ʔaumldauml m have twelve pairs of ribs If ʔaumldauml m had lost his arms would his children be born without arms Of course not TheScripture does not say that יהוה ʔɛlōhı m removed or altered any of ʔaumldauml ms DNA so wewould not expect that ʔaumldauml ms descendants would be affected by his loss of a ribLikewise the Scripture does not say that ʔaumldauml m was once both male and female or thathis feminine nature was taken away from him and formed into a woman This is a modernand false teaching and is as ludicrous as saying that the heavenly Father lost His Wisdom

or was in any way diminished when He spoke forth His Word Rather ʔaumldauml m had withinhim before and after losing the rib the creational potential of all that is male and all thatis female The wonderful feminine nature of a woman is what manifests in the absence of that which is specifically (and likewise wonderfully) male Like ʔaumldauml m his sons todayhave within them all that is needed to make a male or a female the male humanpossesses both X and Y sex chromosomes The converse is not true A female human hasonly X sex chromosomes It is impossible to make a male human from a female humanschromosomes Therefore modern genetics confirms that a woman can be fashioned fromthe genes of a man but not vice versa 35 On for a woman To be a womanwife Theword for woman is the same as for wife throughout Scripture 36 On Woman ʔɛššauml inOrigens Hexapla Masoretic Text evidences a further attenuation of the first vowel ʔiššauml 37 On from her man From ʔıšauml h = her man(husband) So reads the SamaritanPentateuch Targum Onqelos and the Septuagint The Masoretic text reads ʔı š (a) manThe original pronunciation of man and woman is unknown but as in English the twowords have a similar pronunciation in Hebrew and several other Semitic languages Itcould be that the original difference was a š in man (in ʔanš- perhaps) and a softer θ inwoman (in ʔanθ- perhaps) 38 On he adheres in his woman It is quite uncreationalthat a man should tear away from his woman with whom he has become one flesh39 On the two of them So reads the Septuagint the Syriac and the Vulgate also theSamaritan versions and several Targums (Neofiti Pseudo-Jonathan Genizah TargumFragment) The words are also present in the Masters quotation of the passage inMatthew 195 and Mark 108 and also Pauls in 1Co 616 and Eph 531 The MasoreticText does not have these words Why Was there something wrong in the eyes of scribes

in this statement that two of them become one flesh Perhaps their acceptance of their ancient Hebrew customs of polygyny or of divorce and remarriage But such thingsיהוה ʔɛlōhı m neither commanded nor approved of from the beginning they have not beenso (Matthew 198) but marriage has been for just the two of them

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1735

17 15 February 2011 Genesis 23

one flesh 25 And so40 the two of themwere uncovered41 the ʔaumldauml m and hiswoman and they were not ashamed of themselves42

3and the snake has beencircumspect1 more than all the

livingkind of the field which יהוהʔɛlōhı m has effectuated And then hesaid to the woman Even as ʔɛlōhı mhas said2 you(pl) shall not eat from allthe treekind of the garden 2 And thenthe woman said to the snake From thefruit of the treekind of the garden weeat 3 and from the fruit of the tree

which (is) in the midst of the gardenʔɛlōhı m has said You(pl) shall not eatfrom it and you(pl) shall not touch in

it lest you(pl) die 4 And then thesnake said to the woman You(pl) willnot (as) dying die 5 -as ʔɛlōhı m (is)knowing- as in the day of your(pl)

eating from it your(pl) eyes will thenbecome open and then you(pl) willbecome like the ʔɛlōhı m3 knowers of goodness and badness 6 And then thewoman saw as good the tree for foodand as a longing it (was) for the eyesand the tree was desirable for causinginsight And then she took from itsfruit And then she ate And then shegave also for her man with her4 And

then they ate 7 And then the eyes of the two of them were opened and theythen knew them(selves) as uncovered

And then they sewed together leaves of

40 On And so The consecutive preterite typically marks a verb which is temporally andor logically consequent If temporal consequence is meant it would mean that the twobecame naked after the ʔaumldauml ms declaration about his woman in verse 23 I have takenthe verb as logically consequent which thus implies that their Creator left them nakedbecause they were to adhere to each other as described in verse 24 their nakedness

facilitated this Nakedness facilitates sexual arousal and facilitating sexual arousal istotally appropriate in the context of a valid marriage such as this one But it is totallyinappropriate to make a display of nakedness out of this context Some forms of public art-ancient modern and even religious- can only be justified by refusing this simple truththat nakedness facilitates sexual arousal 41 On uncovered There is a wordplay (pun)between uncovered ʕarummı m in this verse and circumspect ʕaumlru m in the nextlinking the two verses 42 On they were not ashamed of themselves Or of each otherThis translates the reflexivereciprocal nature of the hitpaʕʕel stem Here the beauty of the first state of human sexuality is shown In this proper context of valid monogamousmarriage sex is wonderful and nothing to be ashamed of But outside of the propercontext so much harm has been done outside the Creatorss plan that sex has become ashameful thing for many 1 On circumspect The ʔaumldauml m and his woman were ʕarummı m(uncovered) and the snake was ʕaumlru m (circumspect) more than all And whilst theywere ʕarummı m without being ashamed the ʕaumlrum snake ought to have been ashamedfor the way he used his craftiness here 2 On Even as ʔɛlōhı m has said If it is so to beread it seems the first in the Scripture to exaggerate a command of ʔɛlōhı m was thesnake 3 On the ʔɛlōhı m This may be interpreted as singular or plural here In theplural sense ʔɛlōhı m can refer to mighty beings (the angels according to the Greek translation of Psalm 85 who are also called sons of ʔɛlōhı m in Job 16 amp 21 and Genesis624) who apparently were created with a knowledge of goodness and badness perhapsthat they might see and commend the work of הוהי ʔɛlōhı m (see Job 387) 4 On her manwith her Her man was with her during this transgression of הוהי ʔɛlōhı ms command anddid not keep her from it What a failure of leadership and of taking responsibility for the

woman that יהוה ʔɛlōhı m had brought to him (222) Did he wrongly assume that hewould not be held responsible for her and that by blaming her for her own actions hewould thereby justify himself even if he follows her example (verse 12) Likewise his firstson makes himself not to know his responsibility for his younger brother (49)

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1835

1815 February 2011Genesis 3

a fig(tree) And so they effectuated forthem(selves) bindings5

8 And then they heard the sound6 of יהוה ʔɛlōhı m going(to and fro) in the

garden for the spirit of the day andthen the ʔaumldauml m hid himself and hiswoman from the faces7 of יהוה ʔɛlōhı min the midst of the treekind of thegarden 9 And then יהוה ʔɛlōhı m calledto ʔaumldauml m And then He said for himWhere [are] you(s) 10 And then hesaid Your(s) sound I heard in thegarden And then I feared as naked[am] I and then I hid (myself) 11 And

then He said Who (made)manifest for you(s) as naked you(rself)(s) Is it thatfrom the tree (of) which I (laid) youcommand for not (to) eat from it you(s) have eaten 12 And then the ʔaumldauml msaid The woman which you(s) gave tome she gave for me from the tree andthen I ate 13 And then יהוה ʔɛlōhı m

said for the woman What [is] this you(s) have effectuated And then thewoman said The snake (caused) medelusion and then I ate 14 And then

יהוה ʔɛlōhı m said to the snakeAs you(s) have effectuated this

accursed you(s) [are] from all the large-quadrupedkind and8 from all thelivingkind of the field

Over your(s) belly you(s) shall goand loam you(s) shall eat all the daysof your(s) lives

15 And hostility I set between you(s)and the woman and between your(s)

seed and her seedit shall (be on)lookout(for) you(s) (a)head and you(s) shall (be on)lookout(for) him (a) heel

16 And to the woman9 He (has) saidAs causing(to)increase I cause(to)

increase your(s) travail and your(s)conception in travail you(s) shall birthsons

5 On bindings Such belt-like garments with hanging pieces barely covering thereproductive organs are -in some primitive cultures- all the clothing that man sees asnecessary But יהוה ʔɛlōhı m fits our ancestors with coverings which are sufficient in Hiseyes (verse 21) He has thereby taught mankind what is appropriate for coveringnakedness 6 On sound The Hebrew word ול ק often implies voice but is used for abroader set of meanings voice noise sound Ive chosen sound as a consistenttranslation but obviously the sound of a person will usually be his voice 7 On facesThis is another plurale tantum with a singular meaning I have translated it according toits form but the reader should note from its usage throughout this translation that facesis the regular Hebrew way of saying surface or face or presence and by no meansimplies more than one face 8 On from all the large-quadrupedkind and The BHSsuggests that these words were perhaps an addition The versions include them Is itbecause a snake is not a quadruped that they thought the words inappropriate The snakeneed not have been a large-quadruped to become more accursed than all large-

quadrupedkind Then again perhaps it once did go on four legs There seems to beconsensus amongst scientists that they once did have four legs like (most) lizards still do9 On And to the woman And is lacking from the Masoretic text but not from theSamaritan the Septuagint or the Vulgate

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1935

19 15 February 2011 Genesis 3

and to you(s) (is) its overflow and you(s) shall dominate in it10

17 And for the ʔaumldauml m11 He (has)said12

As you(s) have listened for the soundof your(s) woman and then you(s) atefrom the tree (of) which I (laid) you(s)command saying You(s) shall not eatfrom it

accursed [is] the ground because of you(s)

In travail shall you(s) shall serve it13

all the days of your(s) lives18 And thornkind and thistlekind it

shall cause to outsprout for you(s) andthen you(s) shall eat the vegetation of the field

19 In the sweat of your(s) inhalers you(s) shall eat bread

as-far-as [the time of] your(s)returning to the ground as from it you(s) were taken

as loam you(s) [are] and to loam you

(s) return20 And then the ʔaumldauml m called thename of his woman Hawwauml h as shewas mother of every(one) living 21 Andthen יהוה ʔɛlōhı m made -for the ʔaumldauml mand for his woman- coverings of skin

And then He caused them to beclothed14

22 And then יהוה ʔɛlōhı m said SeeThe ʔaumldauml m has become as one from us

for knowing goodness and badness And now lest he sends his hand andthen he takes also from the tree of thelives and then he eats and then he

10 On and to you(s) (is) its overflow and you(s) shall dominate in it In the midst of overflowing travail the woman is still to have success This emendation to the text issuggested by the BHS as probably original an explanation of the preceding words Almost identical words are found in Genesis 47 where another is told to dominate in themidst of another negative overflow I have followed this emendation to the words becausethe context supports it and both the meaning and structure of the parallel phrases in

Genesis 47 are hard to explain with reference to the received text It seems that ancientscribes -unsure of the meaning of these phrases- may have come to understand the wordsas you(s) shall dominate him and may have thus corrected the text to theMasoretic form and to your man (is) your overflow and he shall dominate youwhich would better fit the knowledge that ʔɛlōhı m wants the woman to be subject to theman and not vice versa However the Apostolic Scriptures assure us that the womansposition of submission is a beautiful thing which predates sin her submission is ordainedfrom creation (1Corinthians 118-9 1Peter 35 1Timothy 211-13) It is therefore notthe result of sin punishment or curse 11 On And for the ʔaumldauml m The BHS suggests forthe ʔaumldauml m rather than for ʔaumldauml m (Masoretic pointing) A definite article (the) usuallyprecedes ʔaumldauml m in this narrative This emendation is consistently followed in thistranslation 12 On He (had) said Non-sequential verbs are used for this phrase in verse

16 and verse 17 This may indicate that the word to the man and to the womanchronologically preceded the cursing of the snake in verse 14-15 These responses to thesin of the man and of the woman may have chronologically followed the confessions in verse 12 and verse 13 respectively Whether this is so or not it is clear that יהוה ʔɛlōhı mdoes not go along with their shifting of blame but has spoken to each the negativeconsequences brought about under His sovereignty in response to their disobedience Sothe narrator deals first with the cursing of the snake and puts the snake out of thepicture before continuing the story of our two ancestors but by no means indicates thatour ancestors managed to divert יהוה ʔɛlōhı ms judgment from themselves to the snake13 On you(s) shall serve it The BHS says it is so to be read The received text has youshall eat(s) it 14 On And then He caused them to be clothed The preceding verse

indicates that our ancestors were beginning to procreate Our parents need to know howto cover themselves because they would not be alone for much longer That יהוה ʔɛlōhı mgave them כתנת indicates that their bindings of fig leaves were not sufficient to cover theirnakedness in His eyes

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2035

2015 February 2011Genesis 34

lives for unseentime15 23 And thenיהוה ʔɛlōhı m sent him (away) from thegarden of ʕedɛn for serving the groundwhich he was taken from there 24 And

then He pushed (out) the ʔaumldauml m andthen He caused him16 to settle from theeast of the garden of ʕedɛn and thenHe set17 the kərubı m and the flame of the sword turning(over) itself forlooking(after) the way of the tree of thelives

4 And the ʔaumldauml m has known1 Hawwauml hhis woman and then she conceived

and then she birthed Qayin and then

she said I have acquired2 a man withה ו ה י [helping me] 2 And then shecaused addition3 for birthing hisbrother Habɛl And then Habɛl became(a) grazer4 of small-cattle5 and Qayinhas become a server of ground 3 And itbecame from the end of [multiple] daysand then Qayin brought a gift for יהוהfrom the fruit of the ground 4 andHabɛl has brought -also he- from the

firstborns of his small-cattle and fromtheir (visceral)fat And then יהוה lookedto Habɛl and to his gift 5 and to Qayinand to his gift He has not looked And

then (emotion) burned for Qayin6greatly and then his faces fell7 6 Andthen יהוה said to Qayin For what[reason] has (emotion) burned for you(s) And for what [reason] have your(s) faces fallen 7 Is it not if you(s) dogood an (up)lifting And if you(s) dontdo good sin (is a) stretcher-out (inwait) for the opening And to you(s) (is)its overflow and you(s) shall dominate

in it8 8 And then Qayin said to Habɛlhis brother Let us walk the field9

And then it became in their being in thefield and then Qayin stood(up) to Habɛlhis brother and then he killed him 9

And then יהוה said to Qayin Where [is]Habɛl your(s) brother And then hesaid I have not known Is it that [a]looker(after) my brother I [am] 10

And then He said What have you(s)

effectuated The sound of the bloods10

15 On unseentime The Hebrew and Greek words imply more that eternity is hiddentime rather than that it never will end In some contexts the words refer to a time thatwill end (eg Deut 1517) though we know not when In other contexts it is hidden fromus whether the unseentime will end or not 16 On He caused him him is suppliedfrom the Septuagint 17 On and then He set This verb is suggested by the Septuagintsκαὶ ἔταξεν 1 On has known This translation highlights that the verb here is notmarked as consecutive (For contrast see verse 25 where a consecutive verb is used)Contrary to the common misconception that sex began after sin I suggest that the ʔaumldauml mfirst knew Hawwauml h soon after she was presented to him (Genesis 222) Evidently inGenesis 225 they were naked for the very purpose that the ʔauml dauml m should know Hawwauml h Did -s plan for their nakedness -that they should thereby (Re)produce and increaseיהוה

fail until sin occurred Reader be assured that sex within marriage has always been the Almightys plan He created it 2 On I have acquired This word תי י נ ק has a root which issimilar in spelling to the name Qayin 3 On she caused addition Such a verb is used forthe sense of repeating the same action in this case birthing 4 On grazer רעה ashepherd feeding sheep and tending to all their needs this word is often used assymbolic for a leader appointed by יהוה 5 On small-cattle Sheep and goats are groupedtogether by this word צאן 6 On (emotion) burned for Qayin Usually this is said of angry emotion 7 On his faces fell Qayin entered a depressed saddened self-pityingmood 8 On you(s) shall dominate in it Find these words and their sense also inGenesis 316 In the midst of an overflowing feeling and tendency to sin Qayin isencouraged to dominate 9 On Let us walk the field These words present in the

Samaritan Syriac Greek and Latin are absent from the Masoretic text Manymanuscripts and editions of the Masoretic text leave a gap here for the words 10 Onbloods When the Hebrew word is plural it tends to imply blood that has been shedblood that is no longer one as it was inside the body

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2135

21 15 February 2011 Genesis 4

of your(s) brother [is] crying-out to mefrom the ground 11 And now accursed[are] you(s) from the ground whichhas opened its mouth for taking the

bloods of your(s) brother from your(s)hand 12 As you(s) serve the ground itshall not cause addition [for] giving itsstrength for you(s) Tottering andwagging you(s) shall be in the land 13

And then Qayin said to ה ו ה י Great ismy twistedness11 from lifting12 14 See

You(s) have pushed me (out) the(current)day from over the faces of theground and from your(s) faces I shall

be hidden and then I shall be totteringand wagging in the land and then itshall become every finder of me shallkill me 15 And then יהוה said for himTherefore every13 killer of Qayinsevenfold [Qayin] shall be avenged

And then יהוה set for Qayin a sign fornot (to) smite him every finder of him16 And then Qayin went out from(before)the faces of יהוה and then he

sat14 in the land of No d15 east of ʕedɛn

17 And then Qayin knew his woman And then she conceived and then she

birthed Hɛno k And then [Qayin]became builder of (a) city16 and thenhe called the name of the city like thename of his son Hɛno k 18 And thenƔırauml d17 was birthed for Hɛno k andƔırauml d has birthed Mahıʔe l andMahıʔe l18 has birthed Matušaumlʔe l19 andMatušaumlʔe l has birthed Lamɛk 19 Andthen Lamɛk took for him(self) twowomen the name of the one ʕaumldauml h

and the name of the second Sɛllauml h 20 And then ʕaumldauml h birthed Yaumlbauml l he hasbeen (a) father of 20 (everyone) sitting21

[in] tents of 22 (livestock)possession23 21

And the name of his brother [was]Yubauml l he has been (a) father of every(one) grabbing stringed-instrument andwind-instrument 22 And Sɛllauml h -alsoshe- has birthed Tubal-Qayin (a) fatherof every(one) whetting24 copper and

11 On twistedness Twisted behaviour results in twistedness as a punishment The wordון ע can refer to eitherboth the twisted behaviour and the punishment brought about by it12 On Great is my twistedness from lifting This is the Hebrew way of saying somethingis too big to lift Qayin is saying that he cannot cope with the results of his sin 13 Onevery This is the same Hebrew word as for all כל Im tried to consistently translate itall whenever sensible and as every elsewhere In some contexts it will be apparentthat this every has a similar meaning to any 14 On sat Such is the literal meaningof the Hebrew verb which is commonly used to mean dwelt 15 On Nō d But Greek has Ναιδ Samaritan simply has נד The participle is nauml d wagging in verses 12 amp 13Nō d may be an infinitive of the same root meaning (a) wagging 16 On builder of (a)city Or some manuscripts point it נה עיר ב building a city 17 On Ɣırauml d The phoneme

preserved in Arabic letter ghain seems to be indicated in the LXX form Γαιδαδ18 On Mahıʔe l and Mahı ʔe l LXX has Μαιηλ and Samaritan has similarly מחיאל מחיאלMasoretic text has one form and then a second form מחויאל מחייאל Did the ו form resultfrom the similar shape of the following name מתושאל 19 On Matušaumlʔe l But the LXXapparently confuses the name with another Μαθουσαλα 20 On father of Here isintroduced the Biblical idiom in which -aside from genetic relationship- the originator of a behaviour or lifestyle is called the father of those who do similarly Consider the wordsof Maumlšı h in John 844 and Matthew 545 21 On sitting As in verse 16 the meaningdwelling is implied 22 On tents of This translates a proposition found in the BHSand in 2Chronicles 1415 י ל ה א The Masoretic Text has ו לה א tents and The LXX readsin tents nurturing 23 On (livestock)possession The word נה ק מ seems to literally

mean possession but is most commonly used of livestock Perhaps it is fair to suggestthat wealth was once measured more in livestock than in money Consider the words of Genesis 3043 24 On (a) father of every(one) whetting The suggestions of the BHS arehere translated The Masoretic text has whetting every cutter (of)

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2235

2215 February 2011Genesis 45

iron And the sister of Tubal-QayinNoʕɛmauml h 23 And then Lamɛk said forhis women

ʕaumldauml h and Sɛllauml h hear my sound

Women of Lamɛk listen (to) myutterance As I have slain a man for my bruising

and a boy for my welt24 as sevenfold Qayin shall be

avenged and Lamɛk seventy andseven25

25 And then the ʔaumldauml m knew hiswoman still(more) And then shebirthed a son and she called his name

Še t as she has said ʔɛlōhı m has set26for me (an)other seed sub(stituting for)Habɛl as Qayin has killed him 26 Andfor Še t -also him- has been birthed (a)son and then he called his nameʔɛnō š This(one) has (caused)delay27

for calling in the name of הוהי

5This [is] the recounting of thegenerations of ʔaumldauml m In the day of

ʔɛlōhı ms creating ʔaumldauml m in semblance

of ʔɛlōhı m He has made him2

Maleand female He has created them Andthen He goodspoke them and then Hecalled their name ʔaumldauml m in the day of their being created

3 And so ʔaumldauml m lived thirty and ahundred years and then he caused(to)birth a son like his semblance in hissilhouette And then he called his nameŠe t 4 And then the days of ʔaumldauml mafter his causing[the]birth[of] Še t

became eight hundred years And so he

caused(to)birth sons and daughters 5

And so all the days of ʔaumldauml m which hehas lived became nine hundred yearsand thirty years And then he died

6 And so Še t lived five years and ahundred years and then he caused(to)birth ʔɛno š 7 And then Še t lived afterhis causing[the]birth[of] ʔɛno š seven

years and eight hundred years And sohe caused(to)birth sons and daughters8 And so all the days of Še t becametwelve years and nine hundred years

And then he died9 And so ʔɛno š lived ninety years and

then he caused(to)birth Qaynauml n 10 Andthen ʔɛnō š lived after his causing[the]birth[of] Qaynauml n fifteen years and eighthundred years And so he caused(to)birth sons and daughters 11 And so allthe days of ʔɛno š became five years andnine hundred years And then he died

12 And so Qaynauml n lived seventy yearsand then he caused(to)birth Mahlalɛʔe l13 And then Qaynauml n lived after his

causing[the]birth[of] Mahlalɛʔe l forty years and eight hundred years And sohe caused(to)birth sons and daughters14 And so all the days of Qaynauml nbecame ten years and nine hundred

years And then he died15 And so Mahlalɛʔe l lived five years

and sixty years and then he caused(to)birth Yarɛd 16 And then Mahlalɛʔe llived after his causing[the]birth[of]

Yarɛd thirty years and eight hundred years And so he caused(to)birth sons

25 On seventy and seven Lamɛk considered himself more righteous than Qayin becausethe boy he murdered had first bruised him By his knowing goodness and badness Lamɛkpresumptuously awards himself greater vengence than יהוה graciously gave to QayinMaking declarations about how one thinks things should be is not obedience to the wordof הוהי 26 On set The name Še t sounds like the Hebrew word for set and is spelledthe same 27 On This(one) has (caused)delay So reads the LXX that ʔɛnō š hopedwaited to call the name In Hebrew root y-h-l speaks of delay In a world where eachrushed to his own way perhaps this records that ʔɛnō š was different ʔɛnō š delayedhimself to call on the name of הוהי that he might walk His way perhaps But the Masoretic

text has a word of a different root h-l-l חל ו ) אז ה At) that time it has been perforated -theseal was broken so to speak a new activity had begun But was calling on the name of יהוה really so new Consider Genesis 41 The Samaritan אז החל could be read as theMasoretic text or as (At) that time he has (caused)delay

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2335

23 15 February 2011 Genesis 56

and daughters 17 And so all the days of Mahlalɛʔe l became five and ninety

years and eight hundred years Andthen he died

18 And so Yarɛd lived two and sixty years and a hundred years1 and thenhe caused(to)birth Hɛnō k 19 And then

Yarɛd lived after his causing[the]birth[of] Hɛno k eight hundred years And sohe caused(to)birth sons and daughters20 And so all the days of Yarɛd becametwo and sixty years and nine hundred

years And then he died21 And so Hɛno k lived five and sixty

years and then he caused(to)birthMatušalah 22 And then Hɛno k went(toand fro)2 with the ʔɛlōhı m3 after hiscausing[the]birth[of] Matušalah threehundred years And so he caused(to)birth sons and daughters 23 And so allthe days of Hɛno k became five andsixty years and three hundred years 24

And so Hɛno k went(to and fro) with theʔɛlōhı m And [then] he wasnt[found]4

as ʔɛlōhı m has taken him25 And so Matušalah lived seven andeighty years and a hundred years5 andthen he caused(to)birth Lamɛk 26 Andthen Matušalah lived after his causing[the]birth[of] Lamɛk two and eighty

years and seven hundred years And sohe caused(to)birth sons and daughters

27 And so all the days of Matušalahbecame nine and sixty years and ninehundred years And then he died

28 And so Lamɛk lived two and eighty

years and a hundred years6 and thenhe caused(to)birth a son 29 And thenhe called his name No h7 saying This[one] shall make us sigh [relief] fromour works8 and from the travail of ourhands from the ground which יהוה hascursed it 30 And then Lamɛk livedafter his causing[the]birth[of] No h fiveand ninety years and five hundred

years And so he caused(to)birth sons

and daughters 31 And so all the days of Lamɛk became seven and seventy yearsand seven hundred years And then hedied 32 And so No h became a son of five hundred years and then No hcaused(to)birth Še m Ḫauml m and Yap ɛt

6 And then it became as the ʔaumldauml mhas perforated1 for increasing over

the face of the ground and daughtershave been birthed for them 2 And then

the sons of the ʔɛlōhı m saw2 thedaughters of the ʔaumldauml m as good they[were] And then they took for themwomen from all which they haveelected 3 And then יהוה said My spiritshall not reckon in the ʔaumldauml m forunseentime in their erring he [is] flesh

And so his days will become a hundred1 On and a hundred years The Samaritan version (and a medieval manuscript of theMasoretic Text) does not have these words The Samaritan version mentions 785 years inthe next verse (instead of 800) and gives a total of 847 years in verse 20 (instead of 962) 2 On And then Hɛnō k went(to and fro) The Greek text interprets this as but Hɛnō k didwell-please the Almighty and similarly in verse 24 See again Hebrews 115 3 On Andthen Hɛnō k went(to and fro) with the ʔɛlōhı m Some Latin Vulgate manuscripts andGreek manuscripts insert And then Hɛnō k lived here no doubt in imitation of thesurrounding pattern 4 On he wasnt[found] found is found in the Greek text and inHebrews 115 5 On seven and eighty years and a hundred years The Greek text has167 years before fathering Lamɛk and 802 years after to make the same total number of years of Matušalahs life 969 The Samaritan text has 67 and 653 and a total of 7206 On two and eighty years and a hundred years The Samaritan version has 53 yearsbefore fathering Nō h 600 years after and a total of 653 years 7 On Nō h The name isspelled with the first two letters of the root for sigh here but may be derived from a

similar root meaning repose 8 On works So reads the Samaritan Greek Syriac and Vulgate and many medieval manuscripts of the Masoretic Text others read work1 On perforated That is humankind figuratively broke through to do something newhe began to increase 2 On saw In the sense of regarded as in Genesis 14

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2435

2415 February 2011Genesis 6

and twenty years 4 The nɛp ılı m3 havebeen in the land in those days and alsoafter so when the sons of the ʔɛlōhı mcome to the daughters the ʔaumldauml m and

then they birth for them These [were]the forceful (ones) from unseentimethe men of the name

5 And then יהוה saw as vast thebadness of the ʔaumldauml m in the land andall the handiwork of the cogitations of his heart4 [was] only bad all the day 6

And then יהוה sighed as He haseffectuated the ʔaumldauml m in the land andthen He travailed (Himself) to His

heart 7 And then יהוה said I will wipe(away) the ʔaumldauml m which I have createdfrom over the faces of the ground fromʔaumldauml m as-far-as beast as-far-as quiet-moverkind and as-far-as theflapperkind of the skies as I havesighed as I have effectuated them 8

And No h has found favour in the eyesof הוהי

9 These [are] the generations of No hNo h [was] (a) righteous man complete

he has been in his generations Withthe ʔɛlōhı m No h has gone(to and fro) 10

And then No h caused(to)birth threesons Še m Ḫauml m and Yap ɛt 11 And thenthe land (became) ruined (before)thefaces the ʔɛlōhı m and so the land(became) filled [with] wrong 12 Andthen ʔɛlōhı m saw the land and see Ithas (been) ruined as all flesh over theland has caused its way to be ruined

13 And then ʔɛlōhı m said for No h[An] end of all flesh has come (before)my faces as the land is filled [with]wrong from their faces5 and see me[Im] causing them to be ruined from[there] with the land6 14 Effectuate for

3 On The nɛp ılı m The non-canonical books 1Enoch and Jubilees relate the story of thesegiants the nɛp ılı m the offspring of a forbidden union between human women and angels

(the sons of the ʔɛlōhı m see Job 16 21) who are male in form These angelic fathersare the angels which kept not their first estate but left their own habitation and the Almighty sent them to a prison for spirits where they are reserved in everlasting chainsunder darkness unto the judgment of the great day (see Jude 16 amp 2Peter 24) [These Apostolic writings relate and affirm understanding previously recorded in works such as1Enoch and Jubilees] These angels are the spirits in prison which sometime weredisobedient when once the longsuffering of [ʔɛlōhı m] waited in the days of Nō h while theark was a preparing wherein few that is eight souls were saved by water (1Peter319-20) Their gigantic offspring the nɛp ılı m killed and devoured animals and humanswith an insatiable appetite and were greatly feared and remembered and worshiped bymen The Almighty decreed the destruction of their flesh but being the hybrids of immortal and mortal beings their spirits lived on as the unclean spirits the evil spiritsknown as demons Hence it is said that the nations worship demons and not gods theirname of the giants lives on with their spirits After the flood in response to Nō hs prayerthe Almighty ordered the spirits of the giants to be bound in a spiritual prison but Śauml tauml n(also called Maśtemauml h ) pleads with the Almighty to allow a tenth of them to remain in theearth to do his dirty work of afflicting mankind for their sins And so Śaumltauml n became theprince of the demons and their work becomes associated with Śaumltauml n (see Mark 322-23) 4 On heart In the Scriptures heart refers to the hidden inner part of a human wherethe thinking and feeling takes place as opposed to the outer part the body In Englishusage heart is primarily used of the emotions or subconsciousness but in Biblicallanguage all the thinking part of us is implied all the mind in its many functionsBiblically to know something with the heart implies nothing more than to know

something with the head The head-heart dichotomy -popular amongst English speakers-is not a reality in Biblical language 5 On from their faces This literally translates whathas the sense because of them 6 On from [there] with the land The BHS suggeststhe from which is also present in the Samaritan Targum

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2535

25 15 February 2011 Genesis 6

you(s) [a] float7 of trees of cypress8(with) nests you(s) shall effectuate thefloat -(with) lowest [nests] second[level nests] and third [level nests] you

shall effectuate it-9 and then you shallcopher10 from (in)house and fromoutside in the copher 15 And this [is thesize] which you(s) shall effectuate [for]it Three hundred cubits [is] the lengthof the float fifty cubits [is] its breadthand thirty cubits [is] its height and to[a] cubit you shall finish it (up)11 16 [A]meridian [windowhole] you(s) shalleffectuate for the float from above and

the opening of the float in its side youshall set 17 And I see me [Im]causing the inundation -waters-12 tocome over the land for ruining allflesh which in it [is] spirit of lives fromsub(jacent) [to] the skies all which [is]in the land shall exhale [its finalbreath] 18 And then I will cause my

covenant to stand [my covenant] with you And then you(s) shall come to thefloat you(s) and your(s) sons and your(s) woman and the women of your(s)

sons with you(s) 19 And from all thelivingkind13 and from all the flesh14two two15 from every [sort] you(s)shall bring to the float for causing life[survival] with you(s) [a] male and [a]female they shall be 20 From theflapperkind for its kind and from thelarge-quadrupedkind for its kind andfrom all the quiet-moverkind of theground for its kind two two from all

shall come to you(s) for causing life[survival] 21 And you(s) take for you(s) from all food which shall be eatenand so you(s) shall gather to you(s)and then it shall become for you(s) andfor them for food 22 And then No heffectuated like all which ʔɛlōhı m has(laid) him command he has effectuatedso

7 On float This Hebrew noun is used in the Scriptures only of Nō hs ark and the basketin which Mōšɛ h floated 8 On cypress In Hebrew גפר from gupr- a root apparentlylinked to κυπρος cypress 9 On -(with) lowest [nests] second [level nests] and third[level nests] you shall effectuate it- These words are transposed from the end of verse16 as the BHS suggests that they belong here Note that it is here that these pluraladjectives have a plural noun nests to describe 10 On copher This word is coined totranslate the Hebrew noun פר כ ( kop ɛr) and the verb of the same root It can bepronounced by English readers similarly to cover (but with voiceless ph for voiced v)which implies its basic meaning The Hebrew noun kop ɛr appears to be linked to cypress(κυπρος) and to refer to a substance derived from cypress leaves which can be used tomake a red covering like a protective paint or sealant The Hebrew verb means to cover(as) with kop ɛr Both the noun and verb are used figuratively for covering in the sense of atonement for or redemption of a life by blood So this saving ark was covered inside andoutside with kop ɛr a symbol of the saving blood of Messiah 11 On and to [a] cubit youshall finish it (up) These words are transposed here from verse 16 as the BHS suggeststhat they belong here 12 On -waters- The BHS suggests this word was added to theHebrew text to clarify the inundation This would explain the peculiar syntax in theHebrew text here which has ול מים ב מ ה the flood waters rather than ול ב מ מי ה the watersof the flood as in Genesis 7710 and 911 13 On the livingkind Samaritan reads החיהthe livingkind which is in agreement with the Greek Septuagints τῶν κτηνῶν theMasoretic text has the livingהחי 14 On and from all the flesh So read the Samaritanand Septuagint the Masoretic text has from all flesh 15 On two two This repetition

of two implies in pairs The Septuagint and Syriac have two two here and in verse 20as in the Masoretic text of Genesis 79 amp 715 but the Masoretic text has only one two ineach verse Is this due to haplography [Haplography is a common scribal error in whichthe eye skips over a repetition of letters and the hand writes the letters only once]

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2635

2615 February 2011Genesis 7

7 And then ʔɛlōhı m1 said for No hCome -you(s) and all your(s)

house- to the float As you(s) I haveseen righteous before me in this

generation 2 From all the pure large-quadrupedkind you(s) shall take for you(s) seven seven male and female andfrom the large-quadrupedkind which it[is] not pure two two2 male andfemale3 3 also from the pure4

flapperkind of the skies sevenssevens male and female and from theflapperkind which it [is] not pure twotwo male and female5 for (preserving

as) living [their] seed over [the] faces of all the land 4 As for days still[only]seven I [am] (causing)rain over theland forty days and forty nights andthen I shall wipe(away) all the stood-up(substance) which I have effectuatedfrom over the faces of the land 5 Andthen No h effectuated like all which יהוהhas (laid) him command

6 And No h [was] a son of six hundred

years and the inundation has been

waters6 over the land 7 And so cameNo h and his sons and his woman andhis sons women with him to the floatfrom the faces of the waters of the

inundation 8 From the pure large-quadrupedkind and from the large-quadrupedkind which it isnt pure andfrom the flapperkind and from7 allwhich [is] quietly-moving over theground 9 two two they have come toNo h to the float male and female likewhich יהוה8 has (laid) No h command 10

And then it became for the seven daysand the waters of the inundation have

been over the land 11 In the year of the9 six hundred years for the lives of No h in the second [re]newal10 theseventeenth day for the [re]newal inthis day all [the] springs of [the] vastdeep have split(open) and the meshesof the skies have opened 12 And thenthe downpour became over the landforty days and forty nights 13 In the

1 On ʔɛlōhı m The Samaritan and Syriac reads ʔɛlōhı m here Masoretic text has הוהיSeptuagint combines the two as הוהי ʔɛlōhı m I chose ʔɛlōhı m here because throughoutGenesis where יהוה is used in the phrase And יהוה said tofor [name] to אל is used andnot for ל as here With ʔɛlōhı m in the phrase And ʔɛlōhı m said tofor [name] to (seeאלGenesis 917) or for (see Genesis 613)ל is used 2 On two two The Masoretic Textlacks the second two Samaritan Greek Syriac and Vulgate all include it 3 On maleand female male and female So reads the Samaritan and the ancient translations TheMasoretic Text has instead [a] man and his woman twice in this verse in verses 3 9 amp16 it reads as the others male and female 4 On pure This word is present in the

Samaritan and Greek texts but absent from the Masoretic text 5 On and from theflapperkind which it [is] not pure two two male and female Preserved in the Greek Septuagint this fits the pattern given above but seems to have dropped from the textpreserved in all the other texts Genesis 87 amp Leviticus 1115 indicate that Nō h didindeed preserve impure birds on the float and not just the pure ones 6 On -waters-The BHS suggests this word was added to the Hebrew text of Genesis 617 and may nothave originally been here either 7 On from The Masoretic Text omits the singleconsonant translated here as from the Samaritan Greek Syriac and Vulgate includethe word 8 On הוהי Samaritan reads הוהי Masoretic text has ʔɛlōhı m I chose יהוהhere because throughout the rest of the Pentateuch יהוה occurs in the phrase like which_____ has (laid) [name] command (see Exodus 1228 4023 Numbers 822) The phrase is

less commonly found with ʔɛlōhı m and doesnt include the name of the personcommanded (Genesis 716 214) 9 On the This the is present in the Samaritan andSeptuagint but absent from the Masoretic Text 10 On [re]newal This word ש ד ח is usedonly of the [lunar] month its first day and the celebrations associated with its first day

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2735

27 15 February 2011 Genesis 78

bone of this day11 has come No h andŠe m and Ḫauml m and Yap ɛt -the sons of No h- and No hs woman and his sonsthree women with him12 to the float 14

those and all the livingkind for its kindand all the large-quadrupedkind for itskind and all the quiet-moverkindquietly-moving over the ground for itskind and all the flapperkind for itskind every bird every wing13 15 Andso they came to No h to the float twotwo from all the flesh which in it [has]spirit of lives 16 And the [ones] coming -male and female from all flesh- have

come like which ʔɛlōhı m had (laid) himcommand And then יהוה closed-upencompassing him 17 And then becamethe inundation forty days14 over theland and so the waters increased andthen they lifted the float and so it rosefrom over the land 18 And so thewaters became strong and so theyincreased greatly over the land and sothe float went over the faces of the

waters19

And the waters have beenstrong -greatly greatly- over the landand then all the high mountains which

[were] sub(jacent) all the skies werecovered 20 fifteen cubits from abovethe waters have been strong And sothe mountains15 were covered 21 And

so all flesh quietly-moving over the landexhaled [its final breath] in theflapperkind and in the large-quadrupedkind and in the livingkindand in all the swarmerkind swarmingover the land and all the ʔaumldauml m 22 allwhich [had] breath of spirit of lives16 inits inhalers from all which [was] in thedrained[land] has died 23 And so Hewiped(away)17 all the stood-up

(substance) which [was] over the facesof the ground from ʔaumldauml m as-far-aslarge-quadrupedkind as-far-as quiet-moverkind and as-far-as theflapperkind of the skies And so theywere wiped(away) from the land Andthen remained distinctly No h and [theflesh] which [was] with him in the float24 And so the waters became strongover the land fifty and a hundred days

8 And then ʔɛlōhı m remembered

1

Nō h and all the livingkind and allthe large-quadrupedkind which [was]

11 On In the bone of this day This literal translation of the Hebrew text reveals aHebrew idiom the bone of something is its essence its self itself So In the bone of this day conveys the sense In this day itself 12 On with him BHS suggests thisreading which is supported by the Septuagint and the Pseudo-Jonathan Targum andGenesis 816amp18 The Masoretic Text has with them In with him there is theimplication that they are saved through being with righteous Nō h because they are hisfamily A mans family is made up of himself his wife his male offspring and their wivesand his unmarried female offspring 13 On every bird every wing These words arelacking from the Septuagint but present in the Masoretic Syriac and Samaritan textsThe BHS suggests to delete them 14 On forty days The Septuagint has forty days andforty nights as in 712 the Masoretic Samaritan and Syriac texts do not include andforty nights here 15 On the mountains The Septuagint and Syriac have the highmountains here as in the preceding verse which is perhaps correct Masoretic Text andSamaritan has simply the mountains here 16 On breath of spirit of lives TheSeptuagint and Vulgate read simply breath of lives 17 On And so He wiped(away) Soreads the Masoretic Text and Septuagint The King James Version reads And every livingsubstance was destroyed and the BHS suggests that the verb may be mediopassive(Niphal) rather than simple active (Qal) Has the direct object marker ת א not beennoticed Its presence marks all the stood-up(substance) as being an object of atransitive verb rather than the subject of a mediopassive verb 1 On ʔɛlōhı m

remembered Not that Nō h had ceased to be in ʔɛlōhı ms mind Rather this Hebrew verbfor remember implies bringing something to the forefront of ones mind bringing athought into focus ʔɛlōhı ms focus has at this point changed from flooding the world torestoring Nō h and those with him

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2835

2815 February 2011Genesis 8

with him in the float And then ʔɛlōhı mcaused spirit2 to traverse over the land

And then the waters subsided 2 Andthen [the] springs of [the] deep and the

meshes of the skies were confined andso the downpour from skies waswithheld 3 And then the watersreturned from over the land [a] goingand [a] returning And then the waters(became)deficient from [the] end of [the] fifty and a hundred days 4 Andthen the float reposed in the seventh[re]newal in the seventeenth day of the[re]newal over the mountains of

ʔaraumlrauml t3 5 And the waters have been[a] going and [a] becoming deficient as-far-as the tenth [re]newal In the tenthin [day] one for the [re]newal theheads of the mountains have been seen6 And then it became from the end of forty days and then No h opened thewindowhole of the float which he haseffectuated 7 And then he sent(away)the crow4 and then it went out -(a)

going out and (a) returning- as-far-asthe drying of the waters from over theland 8 [And then No h (made)delayseven days]5 And then he sent(away)the dove from with him for seeing

Have the waters (become)lightweightfrom over the faces of the ground 9

And the dove has not found repose forthe concavity of its foot and so it

returned to him to the float as thewaters [were] over the faces of all theland And then he sent his hand andthen he took it and then he caused it tocome to him to the float 10 And then he(made)delay6 still(more) seven otherdays and then he caused addition [for]sending(away) the dove from the float11 And then the dove came to him for[a] time of [an] evening and see A

ripped-off leaf of [an] olive(tree) in itsmouth And then No h knew the watershave (become)lightweight from overthe land 12 And then he (made)delay7

still(more) seven other days and thenhe sent(away) the dove and it has notadded returning to him still(more) 13

And then it became in one and sixhundred years [for the lives of No h]8 inthe first [[re]newal] in [day] one for the[re]newal the waters have drainedfrom over the land And then No hcaused the covering of the float to turn-aside and then he saw and see Thefaces of the ground have drained 14

2 On spirit In this verse wind is implied Ive tried to translate this word ח ו רconsistently as spirit The Latin word spiritus originally meant breath but came to beused to mean the non-physical lifeforce of a living being (animus) All these meanings arewithin the word ח ו ר Indeed it could be argued that wind and breath are non-physicalwhilst made up of moving particles it is the flow of the particles which makes itbreath rather than just being air Is flow physical 3 On the mountains of ʔaraumlrauml tNote that the name ʔaraumlrauml t -Urartu in Assyrian- was the name of a large geographicregion in which there was a kingdom in the early 1st millenium BCE Somewhere in themountain ranges of this large geographic region the float came to rest A mountain aboutthe border of Armenia now bears the name Ararat from this account 4 On the crow After the crow the Septuagint has to know if the water has ceased perhaps from verse8 5 On [And then Nō h (made)delay seven days] This sentence is added at thesuggestion of the BHS Verse 10s other seven days seems to suggest that Nō h haddelayed a first seven days here 6 On And then he (made)delay The BHS says it isprobably to be read this way The Masoretic text has חל י And then he perforated [to doוsomething new] that is he began 7 On And then he (made)delay The Piel verb hasbeen translated as the BHS suggests it should probably be both here and in verse 10 but

what is found here in the Masoretic text is the Niphal חל י י And then he was delayed 8ו On [for the lives of Nō h] The Septuagint has these words here as also found inGenesis 711 Their meaning is implied whether or not they were copied to this locationor they dropped from it

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2935

29 15 February 2011 Genesis 89

And in the second [re]newal in theseven and twentieth day for the [re]newal the land has dried

15 And then ʔɛlōhı m worded(up) to

No h saying 16 Go out from the float you(s) and your(s) woman and your(s) sons and your(s) sons women with

you(s) 17 And9 all the livingkind which[is] with you from all flesh in theflapperkind and in the large-quadrupedkind and in all the quiet-moverkind quietly-moving over theland bring out with you And then theywill swarm in the land and then they

shall (re)produce and then they shallincrease over the land 18 And thenNo h came out and his sons and hiswoman and his sons women with him19 And10 all the livingkind all the large-quadrupedkind and all the flapperkindand all the quiet-moverkind quietly-moving over the land11 for theirfamilies they have come out from thefloat

20 And then No h built [a] ritual(firestand) for יהוה and then he took from all the pure large-quadrupedkindand from all the pure flapperkind andthen he caused to ascend ascenders inthe ritual(firestand) 21 And then יהוהsmelled the smell of the contentmentand then יהוה said to his heart I will

not still(more) cause addition formaking the ground lightweight12

because of the ʔaumldauml m as thehandiwork of the heart of the ʔaumldauml m

[is] bad from his youth and I will notstill(more) cause addition for smitingall living like which I have effectuated

22 Still all the days of the land seedand harvest and coldness and hotnessand warming-season and cooling-season13 and day and night shall notsabbatize

9 And then ʔɛlōhı m goodspoke No hand his sons and then He said for

them (Re)produce and increase andfill the land1 2 And the fear of you(pl)and the breaking-dread of you(pl) isover all the livingkind of the land 2[andover all the large-quadrupedkind] andover all the flapperkind of the skies[and]3 in all which the ground quietly-moves and in all the fishes of the seain your(pl) hand they have been given3 All quiet-moverkind which it [is] livingshall be for you(pl) for food likegreenness of vegetation I have givenfor you(pl) all 4 Distinctly flesh in itsbreather [its blood]4 you(pl) shall noteat 5 And distinctly your(pl) blood for

your(pl) breathers I seek from [the]hand of all [the] livingkind I seek it andfrom the hand of the ʔaumldauml m from the

9 On And Samaritan Septuagint and Syriac include Masoretic Text omits 10 OnAnd Samaritan Septuagint Syriac and Vulgate include most manuscripts of theMasoretic Text omit 11 On all the large-quadrupedkind and all the flapperkind and allthe quiet-moverkind quietly-moving over the land So reads the Septuagint but theMasoretic Text reads all the quiet-moverkind and all the flapperkind all [those] quietly-moving over the land and the Samaritan reads all the flapperkind and all the quiet-moverkind quietly-moving over the land 12 On for making the ground lightweightHebrew idiom to curse belittle make to be of little value 13 On warming-season andcooling-season Traditionally translated summer and winter these two seasonsapparently make up the whole year But the focus of warming-season is the fruit of summer and cooling-season seems to include autumn and winter 1 On (Re)produceand increase and fill the land These are again the words of Genesis 128 signifying anew beginning albeit man is already bad from his youth now (Genesis 821) 2 On [andover all the large-quadrupedkind] Absent from the Hebrew texts suggested by the

manuscripts of the Septuagint 3 On [and] Present in some manuscripts of theMasoretic Text and Samaritan Pentateuch 4 On [its blood] The BHS suggests this is agloss -an addition to the text- to explain the meaning of in its breather The Hebrewsyntax of the verse would be more usual without it

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3035

3015 February 2011Genesis 9

hand of the man and5 his brother I seek the breather of the ʔaumldauml m

6 [One] spilling the blood of theʔaumldauml m

~ in the ʔaumldauml m6 his blood shall bespilt

as in [the] silhouette of ʔɛlōhı m~ He has effectuated the ʔaumldauml m7 And you(pl) (Re)produce and

increase~[And]7 swarm in the land and

dominate8 in it8 And then ʔɛlōhı m said to No h and to

his sons with him saying 9 And I see

me [Im] causing my covenant tostand [my covenant] with you(pl) andwith your(pl) seed after you(pl) 10

And with all the breatherkind of thelivingkind which [is] with you(pl) inthe flapperkind and9 in the large-quadrupedkind and in all thelivingkind of the land with you(pl)from all the out-goers of the float [forall the livingkind of the land]10 11 And

so I cause my covenant to stand with you(pl) and all flesh shall not be cutoff still(more) from the waters of theinundation and there shall not be still(more) [an] inundation for ruining theland 12 And then ʔɛlōhı m said This[is] the sign of the covenant which I[am] giving between me and you(pl)

and all breatherkind of livingkindwhich [is] with you(pl) for generationsof unseentime 13 My bow I have givenin the cloud and so it shall be for [a]

sign of [a] covenant between me andthe land 14 And then it shall be in myclouding a cloud over the land andthen shall be seen the bow in the cloud15 And then I will remember mycovenant which [is] between me and

you(pl) and all breatherkind of livingkind in all flesh and the watersshall not still(more) become for [an]inundation for ruining all flesh 16 And

so the bow shall be in the cloud and Iwill see it for remembering [a]covenant of unseentime betweenʔɛlōhı m and all breatherkind of livingkind in all flesh which [is] overthe land 17 And then ʔɛlōhı m said toNo h This [is] the sign of the covenantwhich I have caused to stand betweenme and all flesh which [is] over theland

18 And so the sons of No h became thegoers-out from the float Še m andḪauml m and Yap ɛt And Ḫauml m [was] thefather of Kanaʕan 19 Three [are] thesethe sons of No h and from these hasshcattered11 all the land

20 And then No h perforated [tobecome] a man of the ground and then

5 On and Some Masoretic manuscripts the Cairo Genizah the Samaritan Syriac and Vulgate include this word Without it the man of his brother could be understood6 On in the ʔaumldauml m That is by the ʔaumldauml m In both Biblical Hebrew and Greek in not

only used as a locative preposition but is also used to signify the agent bythrough whomsomething is done 7 On [And] The ancient translations the Samaritan version and afew manuscripts of the Masoretic Text include this and 8 On [dominate] The knowntexts have increase ו רב ו as already found earlier in this verse but the BHS suggests itbe emended to ו רד ו dominate on the basis of Genesis 128 Origens recension of theSeptuagint (that found in his Hexapla) supports this emendation reading κατακυριεύσατεαὐτῆς as in Genesis 128 As can be seen a scribal error involving a single letter couldchange ו רד ו dominate into ו רב ו increase 9 On and The Cairo Genizah SamaritanSeptuagint Syriac and some Targums support this and The Masoretic text omits it10 On [for all the livingkind of the land] These words are absent from the Septuagintand the BHS suggests that they are perhaps to be deleted 11 On shcattered The root

נפץ at some times means to scatter and at other times means to shatter Were theseperhaps originally two distinct roots I have coined a word shcattered to translate this verb leaving it to the reader to recognise the verb and determine from each contextwhich sense is meant

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3135

31 15 February 2011 Genesis 9-19

he planted [a] vineyard 21 And then hedrank from the wine and then he wasintoxicated And then he revealedhimself in the midst of his tent 22 And

then Ḫauml m -the father of Kanaʕan- sawthe nakedness of his father And thenhe (made) [it] manifest12 for his twobrothers in the outside 23 And thenŠe m and Yap ɛt took the cloth and thenthey set [it] over the shoulder(girdle) of the two of them and then they wentbackward and then they covered(up)the nakedness of their father and theirfaces [were] backward and the

nakedness of their father they have notseen 24 And then No h awoke from hiswine and then he knew what his smallson13 has effectuated for him 25 Andthen he said

Accursed [is] Kanaʕan~ Servant of servants14 shall he be for

his brothers26 And then he saidGoodspoken [is] יהוה ʔɛlōhı m of Še m

~ and let Kanaʕan be [a] servant forhim27 Let ʔɛlōhı m cause spreading(open)

15 for Yap ɛt~ and let him settle in the tents of

Še mand let Kanaʕan be

~ servant for him28 And then No h lived after the

inundation three hundred years andfifty years 29 And then all the days of

No h became nine hundred years andfifty years and then he died

102 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

112 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

122 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

132 3 4 5 6 7 8 9 10 11 12 13 14 15 16 1718

142 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24

152 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21

162 3 4 5 6 7 8 9 10 11 12 13 14 15 16

172 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27

182 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33

192 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38

12 On (made)manifest Such is the root meaning of this verb It usually refers tomanifesting something by narrating it Whether by word or deed Ḫauml m manifested hisfathers nakedness -that which is to be covered not exposed- and thus he greatly shamedhis father 13 On his small son Nō hs younger son The order of Nō hs sons is alwaysfound in Scripture as Še m and Ḫauml m and Yap ɛt and this may imply birth order TheBook of Jubilees gives this order and specifically states birth years for each This ordermakes Ḫauml m the middle son younger only than Še m Could it be that the small sonreferred to here is in fact Nō hs grandson Kanaʕan who perhaps on being informed of Nō hs nakedness effectuated some unmentioned evil even worse than Ḫauml m did It isKanaʕan that becomes the subject of the curses that follow In the Book of Jubilees710-14 it applies the phrase younger son to the youngest son of Ḫauml m [Nō h] knew allthat his younger son had done unto him and he cursed his son and said Cursed beCanaan And Ham knew that his father had cursed his younger son and he wasdispleased that he had cursed his son and he parted from his father he and his sons with

him Cush and Mizraim and Put and Canaan but neither does it explain what this younger son Kanaʕan actually did 14 On Servant of servants This means a mostservant-like servant Likewise King of kings means a most kingly king 15 On Letcause spreading(open) This verb sounds almost the same as the name Yap ɛt

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3235

3215 February 2011Genesis 20-50

202 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18

212 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

222 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24

232 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

242 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55 56 57 58 59 60

61 62 63 64 65 66 67

252 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

262 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35

272 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46

282 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

292 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35

302 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43

312 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55

322 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

332 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

34

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31

352 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

362 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43

372 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36

382 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

30

392 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

402 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

412 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55 56 57

422 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38

432 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 3031 32 33 34

442 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

452 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28

462 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

472 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31

482 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

492 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33

50

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3335

33 15 February 2011 Deuteronomy 1-22

12 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29 30 31 32

33 34 35 36 37 38 39 40 41 42 43 44 45 46

22 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29 30 31 3233 34 35 36 37

32 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29

42 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29 30 31 32

33 34 35 36 37 38 39 40 41 42 43 44 45 46 47

48 49

5

2 3 4 5 6 I [am] your(s)יהוה ʔɛlōhı m

which I have caused you(s) toexit from the land of Egypt from ahouse of servants 7 There shall not befor you(s) other ʔɛlōhı m against myface 8 You(s) shall not make for you(s)an idol statue1 Every appearancewhich [is] in skies from above or which[is] in the land from sub(jacent) orwhich [is] in the seas from sub(jacent)to the land 9 10 11 12 13 14 15 16 17 18 19

20 21 22 23 24 25 26 27 28 29 30 31 32 33

6

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25

72 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26

82 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20

92 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29

10

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

112 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

122 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

132 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18

142 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

152 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

162 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

172 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

182 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

192 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21

202 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

212 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

222 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

30

1 On idol statue This Hebrew word is only used Biblically for statues involved inworship

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3435

3415 February 2011Deuteronomy 2324

232 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25

24Because a man takes a womanand then1 he marries her and

then it happens if she doesnt findfavour in his eyes because he has foundin her a nakedness of a thing and thenhe writes2 for her an account of cuttingoff and then he gives in her hand and

then he sends her from his house 2 andthen she exits from his house and thenshe goes and then she becomes foranother man 3 and then the latter man

hates her and then3 he writes for heran account of cutting off and then hegives in her hand and then he sendsher from his house or because thelatter man dies which he took her to

1 On Because a man takes a woman and then Here יהוה first tackles this manmadecustom which he hated (Mal 216) rather than endure in the oneness that יהוה haddesigned a man and his wife to endure in (Gen 224) the people had a custom of sendingtheir wives away because they had ceased to look on them with favour They sent themwith a written account which in their eyes severed the oneness of the marriage In three verses יהוה outlines 1) their divorce custom 2) what it caused the woman to do and 3)what the woman was likely to suffer In the fourth verse he applies a penalty to the onewho has initiated this chain of events the man who divorced her in the first place isrestricted from taking her again The wife which he chose not to treasure has become

forbidden to him he thus cannot chose to do love or hatred to her anymore for his choicehas been made and has produced defilement and abominable consequence Evidently יהוהwanted His people to see the bad consequences of this custom of theirs and perhapssome of them would hesitate from divorcing their wives Why did He not absolutely forbiddivorce Messiah answers that it was because of their stubbornness (Mt 198) forbiddingthe custom would not stop them doing it Messiahs teaching deals more completely withdivorce in as much as it reveals the will of הוהי will for marriage that what He has boundshould be honoured until death (Mk 102-12 1Cor 739) יהוה also supplies His Spirit tothose who receive Messiahs teaching so that now His people may not be natural hard-hearted carnal and rebellious in their customs but instead agreeable to יהוה andempowered to do all His will 2 On and then he writes This is just another link in thechain of events marked just like the other links with the consecutive preterite It is not as

the KJV or as the Pharisees took it(Mt 197) that the man is commanded to do any of thisIndeed this passage does not even approve of what he does but instead penalises him forthis action(v4) This passage does not approve of divorce on the basis of a nakedness of athing or on the basis that he hates her (v3)Therefore any discussion of sufficientgrounds for divorce is made void even as יהוה has given no approval of this custom onany grounds 3 On the latter man hates her and then The first verse narrates thewomans husbands actions because he finds in her a nakedness of a thing and this versenarrates the latter mans actions on the basis that he hates her The Pharisaic schools of Hillel and Shammai took a nakedness of a thing as though יהוה had indicated in thisphrase what was sufficient grounds for divorce and then they argued about what anakedness of a thing could mean whether it be as mild as spoiling the food (Hillel) or as

severe as sexual sin (Shammai) But this latter man divorces because he hates herWould either party argue that יהוה had indicated that hatred is sufficient grounds fordivorce Rather it is all merely a narrative without any sanctioning of divorce or anyrestriction until verse 4

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3535

35 15 February 2011 Deuteronomy 24-34

him for a woman 4 he shall not be able4

-her husband the first which he senther- to return to take her to become forhim for a woman after which she has

caused herself to become defiled for it[is] an abomination5 against the face of יהוה and you shall not cause the land tosin which yourיהוה ʔɛlōhı m gives to you[for] property 5 6 7 8 9 10 11 12 13 14 15 16

17 18 19 20 21 22

252 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19

262 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19

272 3 4 5 6 7 8 9 10 11 12 13 14 15 16 1718 19 20 21 22 23 24 25 26

282 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55 56 57 58 59 60

61 62 63 64 65 66 67 68

292 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

302 3 4 5 6 7 8 9 10 11 12 13 14 15 16 1718 19 20

312 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

30

322 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52

332 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

342 3 4 5 6 7 8 9 10 11 12

4 On he shall not be able See verse 1s notes regarding this restriction placed on thehusband] [On her husband In this whole narrative יהוה calls nobody but the firsthusband her husband] [On she has caused herself to become defiled This passive

reflexive verb states that she has caused herself to be defiled She has caused herself tobe defiled by the actions she took in verse 2 which were provoked by her husbandsactions in verse 1 This clearly shows that the second relationship was a defiling sexualrelationship -a form of sexual immorality and not a pure marriage in s eyes- for herיהוהhusband still lived (Rom 73) The divorced woman who understands this thus hasopportunity to not be defiled by entering a second relationship 5 On it [is] anabomination יהוה shows His disapproval of this entire situation so that His people mightlikewise sense the abomination of the defiling sexual relationship between a mans womanand another man It is not the taking back of the defiled wife that is abomination butrather to do so would be to receive what has been defiled by a defilement which should beseen as a defilement the relationship with a man other than her husband Likewise יהוה

has considered His people defiled which have broken faith with Him and whored afteridols (Jer 3 1) And yet as defiled as they have become from their other lovers He calls

Page 12: Scriptures Of The Faith Once Delivered

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1235

1215 February 2011Genesis 1

then ʔɛlōhı m saw [it] as good 22 Andthen ʔɛlōhı m goodspoke them32saying (Re)produce and increase andfill the waters in the seas And the

flapperkind let it increase in the land23 And then evening became and thenmorning became a fifth day[of creatinghas passed and a new day has begun]

24 And then ʔɛlōhı m said Let theland bring out breatherkind of livingkind for its kind large-quadrupedkind and quiet-moverkindand the paired-livingkind of the land33

for its kind and so it became 25 And

then ʔɛlōhı m effectuated the livingkindof the land for its kind and large-quadrupedkind for its kind and all thequiet-moverkind of the ground for itskind and then ʔɛlōhı m saw [it] as good26 And then ʔɛlōhı m said Lets34

effectuate ʔaumldauml m35 in our silhouette36

and like our semblance and let themdominate in the fishkind of the sea andin the flapperkind of the skies and inthe large-quadrupedkind and in all the

livingkind of 37 the land and in all thequiet-moverkind quietly-moving overthe land

27

And then ʔɛlōhı m created the ʔaumldauml m~~ in His silhouette38~ in [the] silhouette of ʔɛlōhı m~~ He created him39male and female~ He created them

28 And then ʔɛlōhı m goodspoke themand then ʔɛlōhı m said to them (Re)produce and increase and fill the landand tread it down And dominate in thefishkind of the sea and in theflapperkind of the skies and in thelarge-quadrupedkind40 and in all the

32 On goodspoke them Two categories of Hebrew and Greek words have traditionallybeen mistranslated with an English word which literally meant to mark with blood of (pagan) sacrifice One category has here been translated with forms of goodspeak as

those Hebrew and Greek words mean to speak good of or for someone The othercategory has been translated bliss- in this work because the Hebrew and Greek wordsmeans to be happy because יהוה has favoured them in some way 33 On and the paired-livingkind of the land This phrase translates וחיתו־ארץ which contains one of the severalBiblical occurrences of the unusual construct form חיתו which Ive translated paired-livingkind as it may have etymologically been derived from a archaic nominative dualconstruct form hayyata gt hayyətō gt hayətō If this is the origin of this peculiar form itmust have superseded the accusative and genitive forms (which ended in -ay instead of -a) to be here used in the accusative case and elsewhere in the genitive case (Ps 7911)34 On lets ʔɛlōhı m is not alone in watching what He is bringing about The sons of ʔɛlōhı m (heavenly beings see Job 387) are witnesses with Him who like mankind are inHis silhouette and like Him in semblance 35 On ʔaumldauml m This Hebrew word is the nameof the first man and also can refer to humankind or a human I have left it untranslatedthe reader can determine its various meanings by its various contexts 36 Onsilhouette This Hebrew word is related to others shadow The implication is thatʔaumldauml m has an appearance which is like that of ʔɛlōhı m The word is more often used of the statues of false ʔɛlōhı m Should man who is a silhouette of the true ʔɛlōhı m bowhimself down to manmade silhouettes of false ʔɛlōhı m 37 On the livingkind of This isabsent from the Masoretic Text but present in the Syriac Old Testament and in verses 24and 25 38 On in His silhouette The Greek Septuagint lacks these words which do notseem necessary considering what follows 39 On in the silhouette of ʔɛlōhı m He createdhim The first man was created in the silhouette of ʔɛlōhı m The first woman was createdin the silhouette of the first man Thus all humankind is in the silhouette of ʔɛlōhı m both

male and female Yet there is an order in creation and a purpose reflected by that orderas brought out by verses such as 1Corinthians 117-10 and 1Timothy 213 40 On and inthe quadrupedkind These words are evidenced in the Greek and Syriac versions as in verse 26 but have apparently dropped from the Masoretic Text

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1335

13 15 February 2011 Genesis 12

livingkind quietly-moving over theland 29 And then ʔɛlōhı m said See41

I have given for you(pl) all vegetationsowing seed which [is] over [the] faces

of all the land and all the treekindwhich [has] in it [the] fruit of treekindsowing seed for you(pl) it shall be forfood 30 and for all the livingkind of theland and for all the flapperkind of theskies and for all quietly-moving overthe land which [has] in it breather of livingkind I have given42 all greennessof vegetation for food43 And so itbecame 31 And then ʔɛlōhı m saw all

which He has effectuated and seeGreatly good And then eveningbecame and then morning became asixth day44[of creating has passed and

a new day has begun]

2 And so they were finished (up)1 -theskies and the land- and all their

formation2 2 And so ʔɛlōhı m finished(up) in the sixth3 day His work whichHe has effectuated And so Hesabbatized4 in the seventh day from allHis work which He has effectuated 3

And so ʔɛlōhı m goodspoke the seventh

41 On See The word is used to grasp attention and focus it on something or an actionin this case ʔɛlōhı ms providence of food 42 On I have given BHS suggests this verbbe repeated here even without its repetition it is the implied verb 43 On all greennessof vegetation for food Note that this rendering aligns with the Hebrew text in that itdoes not create a false dichotomy tree fruit is not just for humans and green vegetationis not just for animals In fact Genesis 93 indicates that greenness of vegetation is whatwas given to humans to eat So then greenness of vegetation means plantlife -the source

of all vegetables fruits grains- and this statement is by no means specifying asubcategory of food specifically for animals Rather this final statement encapsulates allthat precedes it in these two verses that green plantlife was given for food Modernscience confirms that it is actually the greenness in vegetation (the chlorophyll pigments)that enables plants to store energy from the sun as food energy (photosynthesis) whichcan then be utilised by animals and humans which consume the plants For this reasonplants are called autotrophic producers whereas animals and humans are calledheterotrophic consumers 44 On sixth day This account is not complete until after theseventh day is narrated The first verses of chapter 2 belong at the end of the account of chapter 1 and reveal the reason behind the emphasis given to the six days of creation inthis account (see also Exodus 2011) 1 On And so they were finished (up) These lastthree verses of the first creation narrative summarise the preceeding narrative andindicate the purpose of the six-day form of the narrative to show how the seventh daycame to be set-apart special from all other days The consecutive preterites in these verses are used to mark logical consequence not a temporal sequence as in thepreceding verses Note that ʔɛlōhı m had already finished is work before the end of thesixth day in the previous verse This is why the translation of the consecutive preterites ishere And so instead of And then 2 On formation This Hebrew word often refers toan army but not always in the military sense (as this verse evidences) 3 On sixth TheSamaritan Greek and Syriac texts agree on sixth whereas the Masoretic Text hasseventh ʔɛlōhı m is the perfect example we are to imitate surely He finished up Hiswork on the sixth day and was not still finishing it on the seventh Alternatively if seventh is original finished here should not be taken to imply that He finished by

doing the last works but rather that He chose not to work on the seventh day therebyending the work of creation 4 On And so He sabbatized This is the first occurrence of the root for Šabbauml t in the Scriptures in the verb וישבת The verb implies desistingceasingas one desists from work to observe Šabbauml t

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1435

1415 February 2011Genesis 2

day and so He set it apart5 as in it Hehas rested from all His work whichʔɛlōhı m has created for effectuating

4 These [are] the generations6 of the

skies and the land in their beingcreated In the day7 of יהוה8 ʔɛlōhı mseffectuating skies and land9 5 and[when] all the shrubkind of the fieldbefore it was(being) in the land and allthe vegetation of the field before it wasoutsprouting10 as יהוה ʔɛlōhı m has notcaused rain over the land and [there]wasnt ʔaumldauml m for serving the ground 6

and a vapour was ascending from the

land and then it was causing all thefaces of the ground to drink 7 and thenיהוה ʔɛlōhı m handcrafted11 the ʔaumldauml mloam from the ground And then Heblew in his inhalers12 the breather of

lives13 and the ʔaumldauml m became for abreather of livingkind

8 And then יהוה ʔɛlōhı m planted agarden14 in ʕedɛn15 from[the]east16

And then He set there the ʔaumldauml m whichHe has handcrafted 9 And then יהוהʔɛlōhı m caused to outsprout from theground all treekind desireable forappearance and good for food and thetree of the lives17 in the midst of thegarden and the tree of the knowinggoodness and badness18 10 And astream19 [was] going out from ʕedɛnfor causing the garden to drink and

from there it was separating and thenbecoming20 for four heads 11 Thename of the one [is] Pıšo n21 that [is]the (one) turning around all the land of

5 On He set it apart The root קדש refers to something which is specially ʔɛlōhı ms of Hisnature or set apart for His purpose It may also refer to things which are special to a falseʔɛlōhı m and thus detestable to the true ʔɛlōhı m Here ʔɛlōhı m is choosing the seventhday and setting it apart from all other days as a day which is special to Him What isspecial in His eyes is (to be) special in the eyes of His people (see Exodus 208)

6 On These [are] the generations This phrase typically begins genealogical accounts(eg Gen 69 Gen 1110 Gen 1127) and here indicates the beginning of a secondaccount of the creation The second account focuses on other details of the creation thefirst man and his woman and their first sin by which death came to all humankind (Rom512) 7 On In the day Arguably the sixth day (see verse 7) 8 On הוהי This is therevealed personal Name of our Creator spelled in Hebrew letters See Exodus 315 andthe note in the Preface 9 On skies and land So reads the Greek and the Samaritan versions Masoretic text land and skies 10 On before it was (being) outsproutingThe word outsprouting gives the intended sense of the phrase before it was (being) itis not that the organisms did not yet exist in the ground but rather that they were not yetin the mature form of shrubs 11 On handcrafted This verb refers to the shaping actionof a potter Biblical language is full of beautiful concrete words which can neverthelessbe used in figurative ways (see Psalm 7417) 12 On inhalers Paired inhalers nostrils13 On lives The Hebrew abstract noun corresponding to English life is locked inplural a plurale tantum 14 On garden An enclosure for plants 15 On ʕedɛn TheGreek spelling εδεμ in the LXX and Hexapla evidences that the first vowel was shortʕedɛn means a delight 16 On from[the]east This word means the former position (of the sun) in the day 17 On the tree of the lives ʔɛlōhı ms Wisdom is said to be such atree (Proverbs 318) 18 On goodness and badness The two Hebrew words are thisbroad in meaning They refer to what is morally good and bad but also to what ispleasant and unpleasant and so on 19 On stream No rain yet (verse 5) but yet astream Revelation 221 may indicate the source of this life-giving stream 20 On andthen becoming The verb והיה begins the phrase and is thus consecutive to the

preceeding verb separating and carries its tense Such forms are sometimes calledconverted perfects because they look like the perfect form but are used for consecutiveevents in an imperfect tense narrative 21 On Pıšō n This streams name may meansomething like Disperser

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1535

15 15 February 2011 Genesis 2

the Hawılauml 22 [in] which there [is] thegold 12 And the gold of that land [is]good There [is] the bdellium23 and thestone of the beryl24 13 And the name of the second stream [is] Geho n25 that[is] the (one) turning around all theland of Kuš26 14 And the name of thethird stream [is] Hiddɛqɛl27 that [is]the (one) going east of ʔaššu r28 Andthe fourth stream that [is] Pərauml t29

15 And so יהוה ʔɛlōhı m took the ʔaumldauml mand He caused him to rest in thegarden of ʕedɛn for serving it and for

looking(after) it

16

And then ʔɛlōhıיהוה m (laid)command over the ʔaumldauml msaying From all the treekind of thegarden (as) eating you(s) eat30 17 andfrom the tree of the knowing goodnessand badness you(s) shall not eat from

it as in the day of your(s) eating fromit (as) dying you(s) die31

18 And then יהוה ʔɛlōhı m said Notgood (is) the ʔaumldauml ms being only

himself I effectuate for him a helperlike his complement32 19 And then יהוהʔɛlōhı m handcrafted (again) from theground all the livingkind of the fieldand all the flapperkind of the skies andthen He caused [them] to come to theʔaumldauml m for seeing what he calls for itand all which the ʔaumldauml m calls for it -abreather of livingkind33- that is itsname 20 And so the ʔaumldauml m called

names for all the large-quadrupedkindand for all the flapperkind of the skiesand for all the livingkind of the fieldand for the ʔaumldauml m was not found ahelper like his complement 21 And thenיהוה ʔɛlōhı m caused a sloom to fall overthe ʔaumldauml m and so he fell asleep And

22 On the Hawılauml This place name has the letters of the root hwl which speaks of twisting around The name may originate from the twisting of the Pıšō n stream aroundthis place 23 On the bdellium Does בדלח to refer to bdellium resin or perhaps topearls In the other occurrence (Num 117) the מן from the skies is likened to בדלח inappearance 24 On the stone of the beryl A precious stone of some kind may beindicated by אבן השהם The Aramaic Peshitta translates it as ברולא beryl here and in Exodus2820 25 On Gehō n The Septuagint has γηων rather than γιων which would betteralign with Tiberian Gıhō n The e may be because of the pronunciation of the guttural hlowering the preceding vowel On the other hand Arabic jayha nu is used for large riversand ay regularly shifts to e in Hebrew as also stressed a to ō The name of this streammay mean something like burster 26 On Ku š Ku š was a ancient black Africankingdom around Sudan and the south of Egypt Their ancestor was Kuš son of Hauml m son of Nō ɛh who was saved through the deluge 27 On Hiddɛqɛl This name may mean rapidor swift In the Septuagint it is translated Τιγρις Tigris 28 On ʔaššur Assyria 29 On Pərauml t This streams name may mean fruitful In the Septuagint it is ΕυφρατηςEuphrates 30 On (as) eating you(s) eat The Hebrew Infinitive Absolute often has anadverbial function and is often used with a verb of the same root to emphasize verbalaction as here 31 On (as) dying you(s) die This adverbial treatment of the Infinitive Absolute reveals what really happened when our ancestors ate from that tree they beganto die in a dying manner as do we each day in this corrupted mortal body 32 On a

helper like his complement Woman was created from the man and for the man as Paultaught (1Corinthians 118-9) Woman is mans helper and is fashioned to be suitable forhim his complement which fits him 33 On a breather of livingkind The BHS suggeststhese words are an added explanation specifying what the man was naming

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1635

1615 February 2011Genesis 2

then He took one of his side(bone)s34 And then He closed-up the flesh (as) sub(stitute for) it 22 And then יהוה ʔɛlōhı mbuilt the side(bone) -which He has

taken from the ʔaumldauml m- for a woman35 And then He caused her to come to theʔaumldauml m 23 And then the ʔaumldauml m said

This(one) [is] the instant~ bone from my bones

~~ and flesh from my fleshfor this(one)~~ [a name] Woman36 is called~ as from her man37

~~ this(one) has been taken24 On[account of this] so (a) man

loosens(from) his father and his motherand then he adheres in his woman38and so the two of them39 become for

34 On He took one of his side(bone)s Ribs Do ʔaumldauml ms sons have one less rib than hisdaughters No both male and female descendants of ʔaumldauml m have twelve pairs of ribs If ʔaumldauml m had lost his arms would his children be born without arms Of course not TheScripture does not say that יהוה ʔɛlōhı m removed or altered any of ʔaumldauml ms DNA so wewould not expect that ʔaumldauml ms descendants would be affected by his loss of a ribLikewise the Scripture does not say that ʔaumldauml m was once both male and female or thathis feminine nature was taken away from him and formed into a woman This is a modernand false teaching and is as ludicrous as saying that the heavenly Father lost His Wisdom

or was in any way diminished when He spoke forth His Word Rather ʔaumldauml m had withinhim before and after losing the rib the creational potential of all that is male and all thatis female The wonderful feminine nature of a woman is what manifests in the absence of that which is specifically (and likewise wonderfully) male Like ʔaumldauml m his sons todayhave within them all that is needed to make a male or a female the male humanpossesses both X and Y sex chromosomes The converse is not true A female human hasonly X sex chromosomes It is impossible to make a male human from a female humanschromosomes Therefore modern genetics confirms that a woman can be fashioned fromthe genes of a man but not vice versa 35 On for a woman To be a womanwife Theword for woman is the same as for wife throughout Scripture 36 On Woman ʔɛššauml inOrigens Hexapla Masoretic Text evidences a further attenuation of the first vowel ʔiššauml 37 On from her man From ʔıšauml h = her man(husband) So reads the SamaritanPentateuch Targum Onqelos and the Septuagint The Masoretic text reads ʔı š (a) manThe original pronunciation of man and woman is unknown but as in English the twowords have a similar pronunciation in Hebrew and several other Semitic languages Itcould be that the original difference was a š in man (in ʔanš- perhaps) and a softer θ inwoman (in ʔanθ- perhaps) 38 On he adheres in his woman It is quite uncreationalthat a man should tear away from his woman with whom he has become one flesh39 On the two of them So reads the Septuagint the Syriac and the Vulgate also theSamaritan versions and several Targums (Neofiti Pseudo-Jonathan Genizah TargumFragment) The words are also present in the Masters quotation of the passage inMatthew 195 and Mark 108 and also Pauls in 1Co 616 and Eph 531 The MasoreticText does not have these words Why Was there something wrong in the eyes of scribes

in this statement that two of them become one flesh Perhaps their acceptance of their ancient Hebrew customs of polygyny or of divorce and remarriage But such thingsיהוה ʔɛlōhı m neither commanded nor approved of from the beginning they have not beenso (Matthew 198) but marriage has been for just the two of them

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1735

17 15 February 2011 Genesis 23

one flesh 25 And so40 the two of themwere uncovered41 the ʔaumldauml m and hiswoman and they were not ashamed of themselves42

3and the snake has beencircumspect1 more than all the

livingkind of the field which יהוהʔɛlōhı m has effectuated And then hesaid to the woman Even as ʔɛlōhı mhas said2 you(pl) shall not eat from allthe treekind of the garden 2 And thenthe woman said to the snake From thefruit of the treekind of the garden weeat 3 and from the fruit of the tree

which (is) in the midst of the gardenʔɛlōhı m has said You(pl) shall not eatfrom it and you(pl) shall not touch in

it lest you(pl) die 4 And then thesnake said to the woman You(pl) willnot (as) dying die 5 -as ʔɛlōhı m (is)knowing- as in the day of your(pl)

eating from it your(pl) eyes will thenbecome open and then you(pl) willbecome like the ʔɛlōhı m3 knowers of goodness and badness 6 And then thewoman saw as good the tree for foodand as a longing it (was) for the eyesand the tree was desirable for causinginsight And then she took from itsfruit And then she ate And then shegave also for her man with her4 And

then they ate 7 And then the eyes of the two of them were opened and theythen knew them(selves) as uncovered

And then they sewed together leaves of

40 On And so The consecutive preterite typically marks a verb which is temporally andor logically consequent If temporal consequence is meant it would mean that the twobecame naked after the ʔaumldauml ms declaration about his woman in verse 23 I have takenthe verb as logically consequent which thus implies that their Creator left them nakedbecause they were to adhere to each other as described in verse 24 their nakedness

facilitated this Nakedness facilitates sexual arousal and facilitating sexual arousal istotally appropriate in the context of a valid marriage such as this one But it is totallyinappropriate to make a display of nakedness out of this context Some forms of public art-ancient modern and even religious- can only be justified by refusing this simple truththat nakedness facilitates sexual arousal 41 On uncovered There is a wordplay (pun)between uncovered ʕarummı m in this verse and circumspect ʕaumlru m in the nextlinking the two verses 42 On they were not ashamed of themselves Or of each otherThis translates the reflexivereciprocal nature of the hitpaʕʕel stem Here the beauty of the first state of human sexuality is shown In this proper context of valid monogamousmarriage sex is wonderful and nothing to be ashamed of But outside of the propercontext so much harm has been done outside the Creatorss plan that sex has become ashameful thing for many 1 On circumspect The ʔaumldauml m and his woman were ʕarummı m(uncovered) and the snake was ʕaumlru m (circumspect) more than all And whilst theywere ʕarummı m without being ashamed the ʕaumlrum snake ought to have been ashamedfor the way he used his craftiness here 2 On Even as ʔɛlōhı m has said If it is so to beread it seems the first in the Scripture to exaggerate a command of ʔɛlōhı m was thesnake 3 On the ʔɛlōhı m This may be interpreted as singular or plural here In theplural sense ʔɛlōhı m can refer to mighty beings (the angels according to the Greek translation of Psalm 85 who are also called sons of ʔɛlōhı m in Job 16 amp 21 and Genesis624) who apparently were created with a knowledge of goodness and badness perhapsthat they might see and commend the work of הוהי ʔɛlōhı m (see Job 387) 4 On her manwith her Her man was with her during this transgression of הוהי ʔɛlōhı ms command anddid not keep her from it What a failure of leadership and of taking responsibility for the

woman that יהוה ʔɛlōhı m had brought to him (222) Did he wrongly assume that hewould not be held responsible for her and that by blaming her for her own actions hewould thereby justify himself even if he follows her example (verse 12) Likewise his firstson makes himself not to know his responsibility for his younger brother (49)

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1835

1815 February 2011Genesis 3

a fig(tree) And so they effectuated forthem(selves) bindings5

8 And then they heard the sound6 of יהוה ʔɛlōhı m going(to and fro) in the

garden for the spirit of the day andthen the ʔaumldauml m hid himself and hiswoman from the faces7 of יהוה ʔɛlōhı min the midst of the treekind of thegarden 9 And then יהוה ʔɛlōhı m calledto ʔaumldauml m And then He said for himWhere [are] you(s) 10 And then hesaid Your(s) sound I heard in thegarden And then I feared as naked[am] I and then I hid (myself) 11 And

then He said Who (made)manifest for you(s) as naked you(rself)(s) Is it thatfrom the tree (of) which I (laid) youcommand for not (to) eat from it you(s) have eaten 12 And then the ʔaumldauml msaid The woman which you(s) gave tome she gave for me from the tree andthen I ate 13 And then יהוה ʔɛlōhı m

said for the woman What [is] this you(s) have effectuated And then thewoman said The snake (caused) medelusion and then I ate 14 And then

יהוה ʔɛlōhı m said to the snakeAs you(s) have effectuated this

accursed you(s) [are] from all the large-quadrupedkind and8 from all thelivingkind of the field

Over your(s) belly you(s) shall goand loam you(s) shall eat all the daysof your(s) lives

15 And hostility I set between you(s)and the woman and between your(s)

seed and her seedit shall (be on)lookout(for) you(s) (a)head and you(s) shall (be on)lookout(for) him (a) heel

16 And to the woman9 He (has) saidAs causing(to)increase I cause(to)

increase your(s) travail and your(s)conception in travail you(s) shall birthsons

5 On bindings Such belt-like garments with hanging pieces barely covering thereproductive organs are -in some primitive cultures- all the clothing that man sees asnecessary But יהוה ʔɛlōhı m fits our ancestors with coverings which are sufficient in Hiseyes (verse 21) He has thereby taught mankind what is appropriate for coveringnakedness 6 On sound The Hebrew word ול ק often implies voice but is used for abroader set of meanings voice noise sound Ive chosen sound as a consistenttranslation but obviously the sound of a person will usually be his voice 7 On facesThis is another plurale tantum with a singular meaning I have translated it according toits form but the reader should note from its usage throughout this translation that facesis the regular Hebrew way of saying surface or face or presence and by no meansimplies more than one face 8 On from all the large-quadrupedkind and The BHSsuggests that these words were perhaps an addition The versions include them Is itbecause a snake is not a quadruped that they thought the words inappropriate The snakeneed not have been a large-quadruped to become more accursed than all large-

quadrupedkind Then again perhaps it once did go on four legs There seems to beconsensus amongst scientists that they once did have four legs like (most) lizards still do9 On And to the woman And is lacking from the Masoretic text but not from theSamaritan the Septuagint or the Vulgate

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1935

19 15 February 2011 Genesis 3

and to you(s) (is) its overflow and you(s) shall dominate in it10

17 And for the ʔaumldauml m11 He (has)said12

As you(s) have listened for the soundof your(s) woman and then you(s) atefrom the tree (of) which I (laid) you(s)command saying You(s) shall not eatfrom it

accursed [is] the ground because of you(s)

In travail shall you(s) shall serve it13

all the days of your(s) lives18 And thornkind and thistlekind it

shall cause to outsprout for you(s) andthen you(s) shall eat the vegetation of the field

19 In the sweat of your(s) inhalers you(s) shall eat bread

as-far-as [the time of] your(s)returning to the ground as from it you(s) were taken

as loam you(s) [are] and to loam you

(s) return20 And then the ʔaumldauml m called thename of his woman Hawwauml h as shewas mother of every(one) living 21 Andthen יהוה ʔɛlōhı m made -for the ʔaumldauml mand for his woman- coverings of skin

And then He caused them to beclothed14

22 And then יהוה ʔɛlōhı m said SeeThe ʔaumldauml m has become as one from us

for knowing goodness and badness And now lest he sends his hand andthen he takes also from the tree of thelives and then he eats and then he

10 On and to you(s) (is) its overflow and you(s) shall dominate in it In the midst of overflowing travail the woman is still to have success This emendation to the text issuggested by the BHS as probably original an explanation of the preceding words Almost identical words are found in Genesis 47 where another is told to dominate in themidst of another negative overflow I have followed this emendation to the words becausethe context supports it and both the meaning and structure of the parallel phrases in

Genesis 47 are hard to explain with reference to the received text It seems that ancientscribes -unsure of the meaning of these phrases- may have come to understand the wordsas you(s) shall dominate him and may have thus corrected the text to theMasoretic form and to your man (is) your overflow and he shall dominate youwhich would better fit the knowledge that ʔɛlōhı m wants the woman to be subject to theman and not vice versa However the Apostolic Scriptures assure us that the womansposition of submission is a beautiful thing which predates sin her submission is ordainedfrom creation (1Corinthians 118-9 1Peter 35 1Timothy 211-13) It is therefore notthe result of sin punishment or curse 11 On And for the ʔaumldauml m The BHS suggests forthe ʔaumldauml m rather than for ʔaumldauml m (Masoretic pointing) A definite article (the) usuallyprecedes ʔaumldauml m in this narrative This emendation is consistently followed in thistranslation 12 On He (had) said Non-sequential verbs are used for this phrase in verse

16 and verse 17 This may indicate that the word to the man and to the womanchronologically preceded the cursing of the snake in verse 14-15 These responses to thesin of the man and of the woman may have chronologically followed the confessions in verse 12 and verse 13 respectively Whether this is so or not it is clear that יהוה ʔɛlōhı mdoes not go along with their shifting of blame but has spoken to each the negativeconsequences brought about under His sovereignty in response to their disobedience Sothe narrator deals first with the cursing of the snake and puts the snake out of thepicture before continuing the story of our two ancestors but by no means indicates thatour ancestors managed to divert יהוה ʔɛlōhı ms judgment from themselves to the snake13 On you(s) shall serve it The BHS says it is so to be read The received text has youshall eat(s) it 14 On And then He caused them to be clothed The preceding verse

indicates that our ancestors were beginning to procreate Our parents need to know howto cover themselves because they would not be alone for much longer That יהוה ʔɛlōhı mgave them כתנת indicates that their bindings of fig leaves were not sufficient to cover theirnakedness in His eyes

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2035

2015 February 2011Genesis 34

lives for unseentime15 23 And thenיהוה ʔɛlōhı m sent him (away) from thegarden of ʕedɛn for serving the groundwhich he was taken from there 24 And

then He pushed (out) the ʔaumldauml m andthen He caused him16 to settle from theeast of the garden of ʕedɛn and thenHe set17 the kərubı m and the flame of the sword turning(over) itself forlooking(after) the way of the tree of thelives

4 And the ʔaumldauml m has known1 Hawwauml hhis woman and then she conceived

and then she birthed Qayin and then

she said I have acquired2 a man withה ו ה י [helping me] 2 And then shecaused addition3 for birthing hisbrother Habɛl And then Habɛl became(a) grazer4 of small-cattle5 and Qayinhas become a server of ground 3 And itbecame from the end of [multiple] daysand then Qayin brought a gift for יהוהfrom the fruit of the ground 4 andHabɛl has brought -also he- from the

firstborns of his small-cattle and fromtheir (visceral)fat And then יהוה lookedto Habɛl and to his gift 5 and to Qayinand to his gift He has not looked And

then (emotion) burned for Qayin6greatly and then his faces fell7 6 Andthen יהוה said to Qayin For what[reason] has (emotion) burned for you(s) And for what [reason] have your(s) faces fallen 7 Is it not if you(s) dogood an (up)lifting And if you(s) dontdo good sin (is a) stretcher-out (inwait) for the opening And to you(s) (is)its overflow and you(s) shall dominate

in it8 8 And then Qayin said to Habɛlhis brother Let us walk the field9

And then it became in their being in thefield and then Qayin stood(up) to Habɛlhis brother and then he killed him 9

And then יהוה said to Qayin Where [is]Habɛl your(s) brother And then hesaid I have not known Is it that [a]looker(after) my brother I [am] 10

And then He said What have you(s)

effectuated The sound of the bloods10

15 On unseentime The Hebrew and Greek words imply more that eternity is hiddentime rather than that it never will end In some contexts the words refer to a time thatwill end (eg Deut 1517) though we know not when In other contexts it is hidden fromus whether the unseentime will end or not 16 On He caused him him is suppliedfrom the Septuagint 17 On and then He set This verb is suggested by the Septuagintsκαὶ ἔταξεν 1 On has known This translation highlights that the verb here is notmarked as consecutive (For contrast see verse 25 where a consecutive verb is used)Contrary to the common misconception that sex began after sin I suggest that the ʔaumldauml mfirst knew Hawwauml h soon after she was presented to him (Genesis 222) Evidently inGenesis 225 they were naked for the very purpose that the ʔauml dauml m should know Hawwauml h Did -s plan for their nakedness -that they should thereby (Re)produce and increaseיהוה

fail until sin occurred Reader be assured that sex within marriage has always been the Almightys plan He created it 2 On I have acquired This word תי י נ ק has a root which issimilar in spelling to the name Qayin 3 On she caused addition Such a verb is used forthe sense of repeating the same action in this case birthing 4 On grazer רעה ashepherd feeding sheep and tending to all their needs this word is often used assymbolic for a leader appointed by יהוה 5 On small-cattle Sheep and goats are groupedtogether by this word צאן 6 On (emotion) burned for Qayin Usually this is said of angry emotion 7 On his faces fell Qayin entered a depressed saddened self-pityingmood 8 On you(s) shall dominate in it Find these words and their sense also inGenesis 316 In the midst of an overflowing feeling and tendency to sin Qayin isencouraged to dominate 9 On Let us walk the field These words present in the

Samaritan Syriac Greek and Latin are absent from the Masoretic text Manymanuscripts and editions of the Masoretic text leave a gap here for the words 10 Onbloods When the Hebrew word is plural it tends to imply blood that has been shedblood that is no longer one as it was inside the body

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2135

21 15 February 2011 Genesis 4

of your(s) brother [is] crying-out to mefrom the ground 11 And now accursed[are] you(s) from the ground whichhas opened its mouth for taking the

bloods of your(s) brother from your(s)hand 12 As you(s) serve the ground itshall not cause addition [for] giving itsstrength for you(s) Tottering andwagging you(s) shall be in the land 13

And then Qayin said to ה ו ה י Great ismy twistedness11 from lifting12 14 See

You(s) have pushed me (out) the(current)day from over the faces of theground and from your(s) faces I shall

be hidden and then I shall be totteringand wagging in the land and then itshall become every finder of me shallkill me 15 And then יהוה said for himTherefore every13 killer of Qayinsevenfold [Qayin] shall be avenged

And then יהוה set for Qayin a sign fornot (to) smite him every finder of him16 And then Qayin went out from(before)the faces of יהוה and then he

sat14 in the land of No d15 east of ʕedɛn

17 And then Qayin knew his woman And then she conceived and then she

birthed Hɛno k And then [Qayin]became builder of (a) city16 and thenhe called the name of the city like thename of his son Hɛno k 18 And thenƔırauml d17 was birthed for Hɛno k andƔırauml d has birthed Mahıʔe l andMahıʔe l18 has birthed Matušaumlʔe l19 andMatušaumlʔe l has birthed Lamɛk 19 Andthen Lamɛk took for him(self) twowomen the name of the one ʕaumldauml h

and the name of the second Sɛllauml h 20 And then ʕaumldauml h birthed Yaumlbauml l he hasbeen (a) father of 20 (everyone) sitting21

[in] tents of 22 (livestock)possession23 21

And the name of his brother [was]Yubauml l he has been (a) father of every(one) grabbing stringed-instrument andwind-instrument 22 And Sɛllauml h -alsoshe- has birthed Tubal-Qayin (a) fatherof every(one) whetting24 copper and

11 On twistedness Twisted behaviour results in twistedness as a punishment The wordון ע can refer to eitherboth the twisted behaviour and the punishment brought about by it12 On Great is my twistedness from lifting This is the Hebrew way of saying somethingis too big to lift Qayin is saying that he cannot cope with the results of his sin 13 Onevery This is the same Hebrew word as for all כל Im tried to consistently translate itall whenever sensible and as every elsewhere In some contexts it will be apparentthat this every has a similar meaning to any 14 On sat Such is the literal meaningof the Hebrew verb which is commonly used to mean dwelt 15 On Nō d But Greek has Ναιδ Samaritan simply has נד The participle is nauml d wagging in verses 12 amp 13Nō d may be an infinitive of the same root meaning (a) wagging 16 On builder of (a)city Or some manuscripts point it נה עיר ב building a city 17 On Ɣırauml d The phoneme

preserved in Arabic letter ghain seems to be indicated in the LXX form Γαιδαδ18 On Mahıʔe l and Mahı ʔe l LXX has Μαιηλ and Samaritan has similarly מחיאל מחיאלMasoretic text has one form and then a second form מחויאל מחייאל Did the ו form resultfrom the similar shape of the following name מתושאל 19 On Matušaumlʔe l But the LXXapparently confuses the name with another Μαθουσαλα 20 On father of Here isintroduced the Biblical idiom in which -aside from genetic relationship- the originator of a behaviour or lifestyle is called the father of those who do similarly Consider the wordsof Maumlšı h in John 844 and Matthew 545 21 On sitting As in verse 16 the meaningdwelling is implied 22 On tents of This translates a proposition found in the BHSand in 2Chronicles 1415 י ל ה א The Masoretic Text has ו לה א tents and The LXX readsin tents nurturing 23 On (livestock)possession The word נה ק מ seems to literally

mean possession but is most commonly used of livestock Perhaps it is fair to suggestthat wealth was once measured more in livestock than in money Consider the words of Genesis 3043 24 On (a) father of every(one) whetting The suggestions of the BHS arehere translated The Masoretic text has whetting every cutter (of)

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2235

2215 February 2011Genesis 45

iron And the sister of Tubal-QayinNoʕɛmauml h 23 And then Lamɛk said forhis women

ʕaumldauml h and Sɛllauml h hear my sound

Women of Lamɛk listen (to) myutterance As I have slain a man for my bruising

and a boy for my welt24 as sevenfold Qayin shall be

avenged and Lamɛk seventy andseven25

25 And then the ʔaumldauml m knew hiswoman still(more) And then shebirthed a son and she called his name

Še t as she has said ʔɛlōhı m has set26for me (an)other seed sub(stituting for)Habɛl as Qayin has killed him 26 Andfor Še t -also him- has been birthed (a)son and then he called his nameʔɛnō š This(one) has (caused)delay27

for calling in the name of הוהי

5This [is] the recounting of thegenerations of ʔaumldauml m In the day of

ʔɛlōhı ms creating ʔaumldauml m in semblance

of ʔɛlōhı m He has made him2

Maleand female He has created them Andthen He goodspoke them and then Hecalled their name ʔaumldauml m in the day of their being created

3 And so ʔaumldauml m lived thirty and ahundred years and then he caused(to)birth a son like his semblance in hissilhouette And then he called his nameŠe t 4 And then the days of ʔaumldauml mafter his causing[the]birth[of] Še t

became eight hundred years And so he

caused(to)birth sons and daughters 5

And so all the days of ʔaumldauml m which hehas lived became nine hundred yearsand thirty years And then he died

6 And so Še t lived five years and ahundred years and then he caused(to)birth ʔɛno š 7 And then Še t lived afterhis causing[the]birth[of] ʔɛno š seven

years and eight hundred years And sohe caused(to)birth sons and daughters8 And so all the days of Še t becametwelve years and nine hundred years

And then he died9 And so ʔɛno š lived ninety years and

then he caused(to)birth Qaynauml n 10 Andthen ʔɛnō š lived after his causing[the]birth[of] Qaynauml n fifteen years and eighthundred years And so he caused(to)birth sons and daughters 11 And so allthe days of ʔɛno š became five years andnine hundred years And then he died

12 And so Qaynauml n lived seventy yearsand then he caused(to)birth Mahlalɛʔe l13 And then Qaynauml n lived after his

causing[the]birth[of] Mahlalɛʔe l forty years and eight hundred years And sohe caused(to)birth sons and daughters14 And so all the days of Qaynauml nbecame ten years and nine hundred

years And then he died15 And so Mahlalɛʔe l lived five years

and sixty years and then he caused(to)birth Yarɛd 16 And then Mahlalɛʔe llived after his causing[the]birth[of]

Yarɛd thirty years and eight hundred years And so he caused(to)birth sons

25 On seventy and seven Lamɛk considered himself more righteous than Qayin becausethe boy he murdered had first bruised him By his knowing goodness and badness Lamɛkpresumptuously awards himself greater vengence than יהוה graciously gave to QayinMaking declarations about how one thinks things should be is not obedience to the wordof הוהי 26 On set The name Še t sounds like the Hebrew word for set and is spelledthe same 27 On This(one) has (caused)delay So reads the LXX that ʔɛnō š hopedwaited to call the name In Hebrew root y-h-l speaks of delay In a world where eachrushed to his own way perhaps this records that ʔɛnō š was different ʔɛnō š delayedhimself to call on the name of הוהי that he might walk His way perhaps But the Masoretic

text has a word of a different root h-l-l חל ו ) אז ה At) that time it has been perforated -theseal was broken so to speak a new activity had begun But was calling on the name of יהוה really so new Consider Genesis 41 The Samaritan אז החל could be read as theMasoretic text or as (At) that time he has (caused)delay

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2335

23 15 February 2011 Genesis 56

and daughters 17 And so all the days of Mahlalɛʔe l became five and ninety

years and eight hundred years Andthen he died

18 And so Yarɛd lived two and sixty years and a hundred years1 and thenhe caused(to)birth Hɛnō k 19 And then

Yarɛd lived after his causing[the]birth[of] Hɛno k eight hundred years And sohe caused(to)birth sons and daughters20 And so all the days of Yarɛd becametwo and sixty years and nine hundred

years And then he died21 And so Hɛno k lived five and sixty

years and then he caused(to)birthMatušalah 22 And then Hɛno k went(toand fro)2 with the ʔɛlōhı m3 after hiscausing[the]birth[of] Matušalah threehundred years And so he caused(to)birth sons and daughters 23 And so allthe days of Hɛno k became five andsixty years and three hundred years 24

And so Hɛno k went(to and fro) with theʔɛlōhı m And [then] he wasnt[found]4

as ʔɛlōhı m has taken him25 And so Matušalah lived seven andeighty years and a hundred years5 andthen he caused(to)birth Lamɛk 26 Andthen Matušalah lived after his causing[the]birth[of] Lamɛk two and eighty

years and seven hundred years And sohe caused(to)birth sons and daughters

27 And so all the days of Matušalahbecame nine and sixty years and ninehundred years And then he died

28 And so Lamɛk lived two and eighty

years and a hundred years6 and thenhe caused(to)birth a son 29 And thenhe called his name No h7 saying This[one] shall make us sigh [relief] fromour works8 and from the travail of ourhands from the ground which יהוה hascursed it 30 And then Lamɛk livedafter his causing[the]birth[of] No h fiveand ninety years and five hundred

years And so he caused(to)birth sons

and daughters 31 And so all the days of Lamɛk became seven and seventy yearsand seven hundred years And then hedied 32 And so No h became a son of five hundred years and then No hcaused(to)birth Še m Ḫauml m and Yap ɛt

6 And then it became as the ʔaumldauml mhas perforated1 for increasing over

the face of the ground and daughtershave been birthed for them 2 And then

the sons of the ʔɛlōhı m saw2 thedaughters of the ʔaumldauml m as good they[were] And then they took for themwomen from all which they haveelected 3 And then יהוה said My spiritshall not reckon in the ʔaumldauml m forunseentime in their erring he [is] flesh

And so his days will become a hundred1 On and a hundred years The Samaritan version (and a medieval manuscript of theMasoretic Text) does not have these words The Samaritan version mentions 785 years inthe next verse (instead of 800) and gives a total of 847 years in verse 20 (instead of 962) 2 On And then Hɛnō k went(to and fro) The Greek text interprets this as but Hɛnō k didwell-please the Almighty and similarly in verse 24 See again Hebrews 115 3 On Andthen Hɛnō k went(to and fro) with the ʔɛlōhı m Some Latin Vulgate manuscripts andGreek manuscripts insert And then Hɛnō k lived here no doubt in imitation of thesurrounding pattern 4 On he wasnt[found] found is found in the Greek text and inHebrews 115 5 On seven and eighty years and a hundred years The Greek text has167 years before fathering Lamɛk and 802 years after to make the same total number of years of Matušalahs life 969 The Samaritan text has 67 and 653 and a total of 7206 On two and eighty years and a hundred years The Samaritan version has 53 yearsbefore fathering Nō h 600 years after and a total of 653 years 7 On Nō h The name isspelled with the first two letters of the root for sigh here but may be derived from a

similar root meaning repose 8 On works So reads the Samaritan Greek Syriac and Vulgate and many medieval manuscripts of the Masoretic Text others read work1 On perforated That is humankind figuratively broke through to do something newhe began to increase 2 On saw In the sense of regarded as in Genesis 14

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2435

2415 February 2011Genesis 6

and twenty years 4 The nɛp ılı m3 havebeen in the land in those days and alsoafter so when the sons of the ʔɛlōhı mcome to the daughters the ʔaumldauml m and

then they birth for them These [were]the forceful (ones) from unseentimethe men of the name

5 And then יהוה saw as vast thebadness of the ʔaumldauml m in the land andall the handiwork of the cogitations of his heart4 [was] only bad all the day 6

And then יהוה sighed as He haseffectuated the ʔaumldauml m in the land andthen He travailed (Himself) to His

heart 7 And then יהוה said I will wipe(away) the ʔaumldauml m which I have createdfrom over the faces of the ground fromʔaumldauml m as-far-as beast as-far-as quiet-moverkind and as-far-as theflapperkind of the skies as I havesighed as I have effectuated them 8

And No h has found favour in the eyesof הוהי

9 These [are] the generations of No hNo h [was] (a) righteous man complete

he has been in his generations Withthe ʔɛlōhı m No h has gone(to and fro) 10

And then No h caused(to)birth threesons Še m Ḫauml m and Yap ɛt 11 And thenthe land (became) ruined (before)thefaces the ʔɛlōhı m and so the land(became) filled [with] wrong 12 Andthen ʔɛlōhı m saw the land and see Ithas (been) ruined as all flesh over theland has caused its way to be ruined

13 And then ʔɛlōhı m said for No h[An] end of all flesh has come (before)my faces as the land is filled [with]wrong from their faces5 and see me[Im] causing them to be ruined from[there] with the land6 14 Effectuate for

3 On The nɛp ılı m The non-canonical books 1Enoch and Jubilees relate the story of thesegiants the nɛp ılı m the offspring of a forbidden union between human women and angels

(the sons of the ʔɛlōhı m see Job 16 21) who are male in form These angelic fathersare the angels which kept not their first estate but left their own habitation and the Almighty sent them to a prison for spirits where they are reserved in everlasting chainsunder darkness unto the judgment of the great day (see Jude 16 amp 2Peter 24) [These Apostolic writings relate and affirm understanding previously recorded in works such as1Enoch and Jubilees] These angels are the spirits in prison which sometime weredisobedient when once the longsuffering of [ʔɛlōhı m] waited in the days of Nō h while theark was a preparing wherein few that is eight souls were saved by water (1Peter319-20) Their gigantic offspring the nɛp ılı m killed and devoured animals and humanswith an insatiable appetite and were greatly feared and remembered and worshiped bymen The Almighty decreed the destruction of their flesh but being the hybrids of immortal and mortal beings their spirits lived on as the unclean spirits the evil spiritsknown as demons Hence it is said that the nations worship demons and not gods theirname of the giants lives on with their spirits After the flood in response to Nō hs prayerthe Almighty ordered the spirits of the giants to be bound in a spiritual prison but Śauml tauml n(also called Maśtemauml h ) pleads with the Almighty to allow a tenth of them to remain in theearth to do his dirty work of afflicting mankind for their sins And so Śaumltauml n became theprince of the demons and their work becomes associated with Śaumltauml n (see Mark 322-23) 4 On heart In the Scriptures heart refers to the hidden inner part of a human wherethe thinking and feeling takes place as opposed to the outer part the body In Englishusage heart is primarily used of the emotions or subconsciousness but in Biblicallanguage all the thinking part of us is implied all the mind in its many functionsBiblically to know something with the heart implies nothing more than to know

something with the head The head-heart dichotomy -popular amongst English speakers-is not a reality in Biblical language 5 On from their faces This literally translates whathas the sense because of them 6 On from [there] with the land The BHS suggeststhe from which is also present in the Samaritan Targum

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2535

25 15 February 2011 Genesis 6

you(s) [a] float7 of trees of cypress8(with) nests you(s) shall effectuate thefloat -(with) lowest [nests] second[level nests] and third [level nests] you

shall effectuate it-9 and then you shallcopher10 from (in)house and fromoutside in the copher 15 And this [is thesize] which you(s) shall effectuate [for]it Three hundred cubits [is] the lengthof the float fifty cubits [is] its breadthand thirty cubits [is] its height and to[a] cubit you shall finish it (up)11 16 [A]meridian [windowhole] you(s) shalleffectuate for the float from above and

the opening of the float in its side youshall set 17 And I see me [Im]causing the inundation -waters-12 tocome over the land for ruining allflesh which in it [is] spirit of lives fromsub(jacent) [to] the skies all which [is]in the land shall exhale [its finalbreath] 18 And then I will cause my

covenant to stand [my covenant] with you And then you(s) shall come to thefloat you(s) and your(s) sons and your(s) woman and the women of your(s)

sons with you(s) 19 And from all thelivingkind13 and from all the flesh14two two15 from every [sort] you(s)shall bring to the float for causing life[survival] with you(s) [a] male and [a]female they shall be 20 From theflapperkind for its kind and from thelarge-quadrupedkind for its kind andfrom all the quiet-moverkind of theground for its kind two two from all

shall come to you(s) for causing life[survival] 21 And you(s) take for you(s) from all food which shall be eatenand so you(s) shall gather to you(s)and then it shall become for you(s) andfor them for food 22 And then No heffectuated like all which ʔɛlōhı m has(laid) him command he has effectuatedso

7 On float This Hebrew noun is used in the Scriptures only of Nō hs ark and the basketin which Mōšɛ h floated 8 On cypress In Hebrew גפר from gupr- a root apparentlylinked to κυπρος cypress 9 On -(with) lowest [nests] second [level nests] and third[level nests] you shall effectuate it- These words are transposed from the end of verse16 as the BHS suggests that they belong here Note that it is here that these pluraladjectives have a plural noun nests to describe 10 On copher This word is coined totranslate the Hebrew noun פר כ ( kop ɛr) and the verb of the same root It can bepronounced by English readers similarly to cover (but with voiceless ph for voiced v)which implies its basic meaning The Hebrew noun kop ɛr appears to be linked to cypress(κυπρος) and to refer to a substance derived from cypress leaves which can be used tomake a red covering like a protective paint or sealant The Hebrew verb means to cover(as) with kop ɛr Both the noun and verb are used figuratively for covering in the sense of atonement for or redemption of a life by blood So this saving ark was covered inside andoutside with kop ɛr a symbol of the saving blood of Messiah 11 On and to [a] cubit youshall finish it (up) These words are transposed here from verse 16 as the BHS suggeststhat they belong here 12 On -waters- The BHS suggests this word was added to theHebrew text to clarify the inundation This would explain the peculiar syntax in theHebrew text here which has ול מים ב מ ה the flood waters rather than ול ב מ מי ה the watersof the flood as in Genesis 7710 and 911 13 On the livingkind Samaritan reads החיהthe livingkind which is in agreement with the Greek Septuagints τῶν κτηνῶν theMasoretic text has the livingהחי 14 On and from all the flesh So read the Samaritanand Septuagint the Masoretic text has from all flesh 15 On two two This repetition

of two implies in pairs The Septuagint and Syriac have two two here and in verse 20as in the Masoretic text of Genesis 79 amp 715 but the Masoretic text has only one two ineach verse Is this due to haplography [Haplography is a common scribal error in whichthe eye skips over a repetition of letters and the hand writes the letters only once]

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2635

2615 February 2011Genesis 7

7 And then ʔɛlōhı m1 said for No hCome -you(s) and all your(s)

house- to the float As you(s) I haveseen righteous before me in this

generation 2 From all the pure large-quadrupedkind you(s) shall take for you(s) seven seven male and female andfrom the large-quadrupedkind which it[is] not pure two two2 male andfemale3 3 also from the pure4

flapperkind of the skies sevenssevens male and female and from theflapperkind which it [is] not pure twotwo male and female5 for (preserving

as) living [their] seed over [the] faces of all the land 4 As for days still[only]seven I [am] (causing)rain over theland forty days and forty nights andthen I shall wipe(away) all the stood-up(substance) which I have effectuatedfrom over the faces of the land 5 Andthen No h effectuated like all which יהוהhas (laid) him command

6 And No h [was] a son of six hundred

years and the inundation has been

waters6 over the land 7 And so cameNo h and his sons and his woman andhis sons women with him to the floatfrom the faces of the waters of the

inundation 8 From the pure large-quadrupedkind and from the large-quadrupedkind which it isnt pure andfrom the flapperkind and from7 allwhich [is] quietly-moving over theground 9 two two they have come toNo h to the float male and female likewhich יהוה8 has (laid) No h command 10

And then it became for the seven daysand the waters of the inundation have

been over the land 11 In the year of the9 six hundred years for the lives of No h in the second [re]newal10 theseventeenth day for the [re]newal inthis day all [the] springs of [the] vastdeep have split(open) and the meshesof the skies have opened 12 And thenthe downpour became over the landforty days and forty nights 13 In the

1 On ʔɛlōhı m The Samaritan and Syriac reads ʔɛlōhı m here Masoretic text has הוהיSeptuagint combines the two as הוהי ʔɛlōhı m I chose ʔɛlōhı m here because throughoutGenesis where יהוה is used in the phrase And יהוה said tofor [name] to אל is used andnot for ל as here With ʔɛlōhı m in the phrase And ʔɛlōhı m said tofor [name] to (seeאלGenesis 917) or for (see Genesis 613)ל is used 2 On two two The Masoretic Textlacks the second two Samaritan Greek Syriac and Vulgate all include it 3 On maleand female male and female So reads the Samaritan and the ancient translations TheMasoretic Text has instead [a] man and his woman twice in this verse in verses 3 9 amp16 it reads as the others male and female 4 On pure This word is present in the

Samaritan and Greek texts but absent from the Masoretic text 5 On and from theflapperkind which it [is] not pure two two male and female Preserved in the Greek Septuagint this fits the pattern given above but seems to have dropped from the textpreserved in all the other texts Genesis 87 amp Leviticus 1115 indicate that Nō h didindeed preserve impure birds on the float and not just the pure ones 6 On -waters-The BHS suggests this word was added to the Hebrew text of Genesis 617 and may nothave originally been here either 7 On from The Masoretic Text omits the singleconsonant translated here as from the Samaritan Greek Syriac and Vulgate includethe word 8 On הוהי Samaritan reads הוהי Masoretic text has ʔɛlōhı m I chose יהוהhere because throughout the rest of the Pentateuch יהוה occurs in the phrase like which_____ has (laid) [name] command (see Exodus 1228 4023 Numbers 822) The phrase is

less commonly found with ʔɛlōhı m and doesnt include the name of the personcommanded (Genesis 716 214) 9 On the This the is present in the Samaritan andSeptuagint but absent from the Masoretic Text 10 On [re]newal This word ש ד ח is usedonly of the [lunar] month its first day and the celebrations associated with its first day

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2735

27 15 February 2011 Genesis 78

bone of this day11 has come No h andŠe m and Ḫauml m and Yap ɛt -the sons of No h- and No hs woman and his sonsthree women with him12 to the float 14

those and all the livingkind for its kindand all the large-quadrupedkind for itskind and all the quiet-moverkindquietly-moving over the ground for itskind and all the flapperkind for itskind every bird every wing13 15 Andso they came to No h to the float twotwo from all the flesh which in it [has]spirit of lives 16 And the [ones] coming -male and female from all flesh- have

come like which ʔɛlōhı m had (laid) himcommand And then יהוה closed-upencompassing him 17 And then becamethe inundation forty days14 over theland and so the waters increased andthen they lifted the float and so it rosefrom over the land 18 And so thewaters became strong and so theyincreased greatly over the land and sothe float went over the faces of the

waters19

And the waters have beenstrong -greatly greatly- over the landand then all the high mountains which

[were] sub(jacent) all the skies werecovered 20 fifteen cubits from abovethe waters have been strong And sothe mountains15 were covered 21 And

so all flesh quietly-moving over the landexhaled [its final breath] in theflapperkind and in the large-quadrupedkind and in the livingkindand in all the swarmerkind swarmingover the land and all the ʔaumldauml m 22 allwhich [had] breath of spirit of lives16 inits inhalers from all which [was] in thedrained[land] has died 23 And so Hewiped(away)17 all the stood-up

(substance) which [was] over the facesof the ground from ʔaumldauml m as-far-aslarge-quadrupedkind as-far-as quiet-moverkind and as-far-as theflapperkind of the skies And so theywere wiped(away) from the land Andthen remained distinctly No h and [theflesh] which [was] with him in the float24 And so the waters became strongover the land fifty and a hundred days

8 And then ʔɛlōhı m remembered

1

Nō h and all the livingkind and allthe large-quadrupedkind which [was]

11 On In the bone of this day This literal translation of the Hebrew text reveals aHebrew idiom the bone of something is its essence its self itself So In the bone of this day conveys the sense In this day itself 12 On with him BHS suggests thisreading which is supported by the Septuagint and the Pseudo-Jonathan Targum andGenesis 816amp18 The Masoretic Text has with them In with him there is theimplication that they are saved through being with righteous Nō h because they are hisfamily A mans family is made up of himself his wife his male offspring and their wivesand his unmarried female offspring 13 On every bird every wing These words arelacking from the Septuagint but present in the Masoretic Syriac and Samaritan textsThe BHS suggests to delete them 14 On forty days The Septuagint has forty days andforty nights as in 712 the Masoretic Samaritan and Syriac texts do not include andforty nights here 15 On the mountains The Septuagint and Syriac have the highmountains here as in the preceding verse which is perhaps correct Masoretic Text andSamaritan has simply the mountains here 16 On breath of spirit of lives TheSeptuagint and Vulgate read simply breath of lives 17 On And so He wiped(away) Soreads the Masoretic Text and Septuagint The King James Version reads And every livingsubstance was destroyed and the BHS suggests that the verb may be mediopassive(Niphal) rather than simple active (Qal) Has the direct object marker ת א not beennoticed Its presence marks all the stood-up(substance) as being an object of atransitive verb rather than the subject of a mediopassive verb 1 On ʔɛlōhı m

remembered Not that Nō h had ceased to be in ʔɛlōhı ms mind Rather this Hebrew verbfor remember implies bringing something to the forefront of ones mind bringing athought into focus ʔɛlōhı ms focus has at this point changed from flooding the world torestoring Nō h and those with him

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2835

2815 February 2011Genesis 8

with him in the float And then ʔɛlōhı mcaused spirit2 to traverse over the land

And then the waters subsided 2 Andthen [the] springs of [the] deep and the

meshes of the skies were confined andso the downpour from skies waswithheld 3 And then the watersreturned from over the land [a] goingand [a] returning And then the waters(became)deficient from [the] end of [the] fifty and a hundred days 4 Andthen the float reposed in the seventh[re]newal in the seventeenth day of the[re]newal over the mountains of

ʔaraumlrauml t3 5 And the waters have been[a] going and [a] becoming deficient as-far-as the tenth [re]newal In the tenthin [day] one for the [re]newal theheads of the mountains have been seen6 And then it became from the end of forty days and then No h opened thewindowhole of the float which he haseffectuated 7 And then he sent(away)the crow4 and then it went out -(a)

going out and (a) returning- as-far-asthe drying of the waters from over theland 8 [And then No h (made)delayseven days]5 And then he sent(away)the dove from with him for seeing

Have the waters (become)lightweightfrom over the faces of the ground 9

And the dove has not found repose forthe concavity of its foot and so it

returned to him to the float as thewaters [were] over the faces of all theland And then he sent his hand andthen he took it and then he caused it tocome to him to the float 10 And then he(made)delay6 still(more) seven otherdays and then he caused addition [for]sending(away) the dove from the float11 And then the dove came to him for[a] time of [an] evening and see A

ripped-off leaf of [an] olive(tree) in itsmouth And then No h knew the watershave (become)lightweight from overthe land 12 And then he (made)delay7

still(more) seven other days and thenhe sent(away) the dove and it has notadded returning to him still(more) 13

And then it became in one and sixhundred years [for the lives of No h]8 inthe first [[re]newal] in [day] one for the[re]newal the waters have drainedfrom over the land And then No hcaused the covering of the float to turn-aside and then he saw and see Thefaces of the ground have drained 14

2 On spirit In this verse wind is implied Ive tried to translate this word ח ו רconsistently as spirit The Latin word spiritus originally meant breath but came to beused to mean the non-physical lifeforce of a living being (animus) All these meanings arewithin the word ח ו ר Indeed it could be argued that wind and breath are non-physicalwhilst made up of moving particles it is the flow of the particles which makes itbreath rather than just being air Is flow physical 3 On the mountains of ʔaraumlrauml tNote that the name ʔaraumlrauml t -Urartu in Assyrian- was the name of a large geographicregion in which there was a kingdom in the early 1st millenium BCE Somewhere in themountain ranges of this large geographic region the float came to rest A mountain aboutthe border of Armenia now bears the name Ararat from this account 4 On the crow After the crow the Septuagint has to know if the water has ceased perhaps from verse8 5 On [And then Nō h (made)delay seven days] This sentence is added at thesuggestion of the BHS Verse 10s other seven days seems to suggest that Nō h haddelayed a first seven days here 6 On And then he (made)delay The BHS says it isprobably to be read this way The Masoretic text has חל י And then he perforated [to doוsomething new] that is he began 7 On And then he (made)delay The Piel verb hasbeen translated as the BHS suggests it should probably be both here and in verse 10 but

what is found here in the Masoretic text is the Niphal חל י י And then he was delayed 8ו On [for the lives of Nō h] The Septuagint has these words here as also found inGenesis 711 Their meaning is implied whether or not they were copied to this locationor they dropped from it

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2935

29 15 February 2011 Genesis 89

And in the second [re]newal in theseven and twentieth day for the [re]newal the land has dried

15 And then ʔɛlōhı m worded(up) to

No h saying 16 Go out from the float you(s) and your(s) woman and your(s) sons and your(s) sons women with

you(s) 17 And9 all the livingkind which[is] with you from all flesh in theflapperkind and in the large-quadrupedkind and in all the quiet-moverkind quietly-moving over theland bring out with you And then theywill swarm in the land and then they

shall (re)produce and then they shallincrease over the land 18 And thenNo h came out and his sons and hiswoman and his sons women with him19 And10 all the livingkind all the large-quadrupedkind and all the flapperkindand all the quiet-moverkind quietly-moving over the land11 for theirfamilies they have come out from thefloat

20 And then No h built [a] ritual(firestand) for יהוה and then he took from all the pure large-quadrupedkindand from all the pure flapperkind andthen he caused to ascend ascenders inthe ritual(firestand) 21 And then יהוהsmelled the smell of the contentmentand then יהוה said to his heart I will

not still(more) cause addition formaking the ground lightweight12

because of the ʔaumldauml m as thehandiwork of the heart of the ʔaumldauml m

[is] bad from his youth and I will notstill(more) cause addition for smitingall living like which I have effectuated

22 Still all the days of the land seedand harvest and coldness and hotnessand warming-season and cooling-season13 and day and night shall notsabbatize

9 And then ʔɛlōhı m goodspoke No hand his sons and then He said for

them (Re)produce and increase andfill the land1 2 And the fear of you(pl)and the breaking-dread of you(pl) isover all the livingkind of the land 2[andover all the large-quadrupedkind] andover all the flapperkind of the skies[and]3 in all which the ground quietly-moves and in all the fishes of the seain your(pl) hand they have been given3 All quiet-moverkind which it [is] livingshall be for you(pl) for food likegreenness of vegetation I have givenfor you(pl) all 4 Distinctly flesh in itsbreather [its blood]4 you(pl) shall noteat 5 And distinctly your(pl) blood for

your(pl) breathers I seek from [the]hand of all [the] livingkind I seek it andfrom the hand of the ʔaumldauml m from the

9 On And Samaritan Septuagint and Syriac include Masoretic Text omits 10 OnAnd Samaritan Septuagint Syriac and Vulgate include most manuscripts of theMasoretic Text omit 11 On all the large-quadrupedkind and all the flapperkind and allthe quiet-moverkind quietly-moving over the land So reads the Septuagint but theMasoretic Text reads all the quiet-moverkind and all the flapperkind all [those] quietly-moving over the land and the Samaritan reads all the flapperkind and all the quiet-moverkind quietly-moving over the land 12 On for making the ground lightweightHebrew idiom to curse belittle make to be of little value 13 On warming-season andcooling-season Traditionally translated summer and winter these two seasonsapparently make up the whole year But the focus of warming-season is the fruit of summer and cooling-season seems to include autumn and winter 1 On (Re)produceand increase and fill the land These are again the words of Genesis 128 signifying anew beginning albeit man is already bad from his youth now (Genesis 821) 2 On [andover all the large-quadrupedkind] Absent from the Hebrew texts suggested by the

manuscripts of the Septuagint 3 On [and] Present in some manuscripts of theMasoretic Text and Samaritan Pentateuch 4 On [its blood] The BHS suggests this is agloss -an addition to the text- to explain the meaning of in its breather The Hebrewsyntax of the verse would be more usual without it

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3035

3015 February 2011Genesis 9

hand of the man and5 his brother I seek the breather of the ʔaumldauml m

6 [One] spilling the blood of theʔaumldauml m

~ in the ʔaumldauml m6 his blood shall bespilt

as in [the] silhouette of ʔɛlōhı m~ He has effectuated the ʔaumldauml m7 And you(pl) (Re)produce and

increase~[And]7 swarm in the land and

dominate8 in it8 And then ʔɛlōhı m said to No h and to

his sons with him saying 9 And I see

me [Im] causing my covenant tostand [my covenant] with you(pl) andwith your(pl) seed after you(pl) 10

And with all the breatherkind of thelivingkind which [is] with you(pl) inthe flapperkind and9 in the large-quadrupedkind and in all thelivingkind of the land with you(pl)from all the out-goers of the float [forall the livingkind of the land]10 11 And

so I cause my covenant to stand with you(pl) and all flesh shall not be cutoff still(more) from the waters of theinundation and there shall not be still(more) [an] inundation for ruining theland 12 And then ʔɛlōhı m said This[is] the sign of the covenant which I[am] giving between me and you(pl)

and all breatherkind of livingkindwhich [is] with you(pl) for generationsof unseentime 13 My bow I have givenin the cloud and so it shall be for [a]

sign of [a] covenant between me andthe land 14 And then it shall be in myclouding a cloud over the land andthen shall be seen the bow in the cloud15 And then I will remember mycovenant which [is] between me and

you(pl) and all breatherkind of livingkind in all flesh and the watersshall not still(more) become for [an]inundation for ruining all flesh 16 And

so the bow shall be in the cloud and Iwill see it for remembering [a]covenant of unseentime betweenʔɛlōhı m and all breatherkind of livingkind in all flesh which [is] overthe land 17 And then ʔɛlōhı m said toNo h This [is] the sign of the covenantwhich I have caused to stand betweenme and all flesh which [is] over theland

18 And so the sons of No h became thegoers-out from the float Še m andḪauml m and Yap ɛt And Ḫauml m [was] thefather of Kanaʕan 19 Three [are] thesethe sons of No h and from these hasshcattered11 all the land

20 And then No h perforated [tobecome] a man of the ground and then

5 On and Some Masoretic manuscripts the Cairo Genizah the Samaritan Syriac and Vulgate include this word Without it the man of his brother could be understood6 On in the ʔaumldauml m That is by the ʔaumldauml m In both Biblical Hebrew and Greek in not

only used as a locative preposition but is also used to signify the agent bythrough whomsomething is done 7 On [And] The ancient translations the Samaritan version and afew manuscripts of the Masoretic Text include this and 8 On [dominate] The knowntexts have increase ו רב ו as already found earlier in this verse but the BHS suggests itbe emended to ו רד ו dominate on the basis of Genesis 128 Origens recension of theSeptuagint (that found in his Hexapla) supports this emendation reading κατακυριεύσατεαὐτῆς as in Genesis 128 As can be seen a scribal error involving a single letter couldchange ו רד ו dominate into ו רב ו increase 9 On and The Cairo Genizah SamaritanSeptuagint Syriac and some Targums support this and The Masoretic text omits it10 On [for all the livingkind of the land] These words are absent from the Septuagintand the BHS suggests that they are perhaps to be deleted 11 On shcattered The root

נפץ at some times means to scatter and at other times means to shatter Were theseperhaps originally two distinct roots I have coined a word shcattered to translate this verb leaving it to the reader to recognise the verb and determine from each contextwhich sense is meant

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3135

31 15 February 2011 Genesis 9-19

he planted [a] vineyard 21 And then hedrank from the wine and then he wasintoxicated And then he revealedhimself in the midst of his tent 22 And

then Ḫauml m -the father of Kanaʕan- sawthe nakedness of his father And thenhe (made) [it] manifest12 for his twobrothers in the outside 23 And thenŠe m and Yap ɛt took the cloth and thenthey set [it] over the shoulder(girdle) of the two of them and then they wentbackward and then they covered(up)the nakedness of their father and theirfaces [were] backward and the

nakedness of their father they have notseen 24 And then No h awoke from hiswine and then he knew what his smallson13 has effectuated for him 25 Andthen he said

Accursed [is] Kanaʕan~ Servant of servants14 shall he be for

his brothers26 And then he saidGoodspoken [is] יהוה ʔɛlōhı m of Še m

~ and let Kanaʕan be [a] servant forhim27 Let ʔɛlōhı m cause spreading(open)

15 for Yap ɛt~ and let him settle in the tents of

Še mand let Kanaʕan be

~ servant for him28 And then No h lived after the

inundation three hundred years andfifty years 29 And then all the days of

No h became nine hundred years andfifty years and then he died

102 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

112 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

122 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

132 3 4 5 6 7 8 9 10 11 12 13 14 15 16 1718

142 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24

152 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21

162 3 4 5 6 7 8 9 10 11 12 13 14 15 16

172 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27

182 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33

192 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38

12 On (made)manifest Such is the root meaning of this verb It usually refers tomanifesting something by narrating it Whether by word or deed Ḫauml m manifested hisfathers nakedness -that which is to be covered not exposed- and thus he greatly shamedhis father 13 On his small son Nō hs younger son The order of Nō hs sons is alwaysfound in Scripture as Še m and Ḫauml m and Yap ɛt and this may imply birth order TheBook of Jubilees gives this order and specifically states birth years for each This ordermakes Ḫauml m the middle son younger only than Še m Could it be that the small sonreferred to here is in fact Nō hs grandson Kanaʕan who perhaps on being informed of Nō hs nakedness effectuated some unmentioned evil even worse than Ḫauml m did It isKanaʕan that becomes the subject of the curses that follow In the Book of Jubilees710-14 it applies the phrase younger son to the youngest son of Ḫauml m [Nō h] knew allthat his younger son had done unto him and he cursed his son and said Cursed beCanaan And Ham knew that his father had cursed his younger son and he wasdispleased that he had cursed his son and he parted from his father he and his sons with

him Cush and Mizraim and Put and Canaan but neither does it explain what this younger son Kanaʕan actually did 14 On Servant of servants This means a mostservant-like servant Likewise King of kings means a most kingly king 15 On Letcause spreading(open) This verb sounds almost the same as the name Yap ɛt

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3235

3215 February 2011Genesis 20-50

202 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18

212 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

222 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24

232 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

242 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55 56 57 58 59 60

61 62 63 64 65 66 67

252 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

262 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35

272 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46

282 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

292 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35

302 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43

312 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55

322 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

332 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

34

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31

352 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

362 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43

372 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36

382 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

30

392 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

402 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

412 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55 56 57

422 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38

432 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 3031 32 33 34

442 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

452 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28

462 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

472 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31

482 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

492 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33

50

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3335

33 15 February 2011 Deuteronomy 1-22

12 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29 30 31 32

33 34 35 36 37 38 39 40 41 42 43 44 45 46

22 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29 30 31 3233 34 35 36 37

32 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29

42 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29 30 31 32

33 34 35 36 37 38 39 40 41 42 43 44 45 46 47

48 49

5

2 3 4 5 6 I [am] your(s)יהוה ʔɛlōhı m

which I have caused you(s) toexit from the land of Egypt from ahouse of servants 7 There shall not befor you(s) other ʔɛlōhı m against myface 8 You(s) shall not make for you(s)an idol statue1 Every appearancewhich [is] in skies from above or which[is] in the land from sub(jacent) orwhich [is] in the seas from sub(jacent)to the land 9 10 11 12 13 14 15 16 17 18 19

20 21 22 23 24 25 26 27 28 29 30 31 32 33

6

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25

72 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26

82 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20

92 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29

10

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

112 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

122 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

132 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18

142 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

152 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

162 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

172 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

182 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

192 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21

202 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

212 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

222 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

30

1 On idol statue This Hebrew word is only used Biblically for statues involved inworship

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3435

3415 February 2011Deuteronomy 2324

232 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25

24Because a man takes a womanand then1 he marries her and

then it happens if she doesnt findfavour in his eyes because he has foundin her a nakedness of a thing and thenhe writes2 for her an account of cuttingoff and then he gives in her hand and

then he sends her from his house 2 andthen she exits from his house and thenshe goes and then she becomes foranother man 3 and then the latter man

hates her and then3 he writes for heran account of cutting off and then hegives in her hand and then he sendsher from his house or because thelatter man dies which he took her to

1 On Because a man takes a woman and then Here יהוה first tackles this manmadecustom which he hated (Mal 216) rather than endure in the oneness that יהוה haddesigned a man and his wife to endure in (Gen 224) the people had a custom of sendingtheir wives away because they had ceased to look on them with favour They sent themwith a written account which in their eyes severed the oneness of the marriage In three verses יהוה outlines 1) their divorce custom 2) what it caused the woman to do and 3)what the woman was likely to suffer In the fourth verse he applies a penalty to the onewho has initiated this chain of events the man who divorced her in the first place isrestricted from taking her again The wife which he chose not to treasure has become

forbidden to him he thus cannot chose to do love or hatred to her anymore for his choicehas been made and has produced defilement and abominable consequence Evidently יהוהwanted His people to see the bad consequences of this custom of theirs and perhapssome of them would hesitate from divorcing their wives Why did He not absolutely forbiddivorce Messiah answers that it was because of their stubbornness (Mt 198) forbiddingthe custom would not stop them doing it Messiahs teaching deals more completely withdivorce in as much as it reveals the will of הוהי will for marriage that what He has boundshould be honoured until death (Mk 102-12 1Cor 739) יהוה also supplies His Spirit tothose who receive Messiahs teaching so that now His people may not be natural hard-hearted carnal and rebellious in their customs but instead agreeable to יהוה andempowered to do all His will 2 On and then he writes This is just another link in thechain of events marked just like the other links with the consecutive preterite It is not as

the KJV or as the Pharisees took it(Mt 197) that the man is commanded to do any of thisIndeed this passage does not even approve of what he does but instead penalises him forthis action(v4) This passage does not approve of divorce on the basis of a nakedness of athing or on the basis that he hates her (v3)Therefore any discussion of sufficientgrounds for divorce is made void even as יהוה has given no approval of this custom onany grounds 3 On the latter man hates her and then The first verse narrates thewomans husbands actions because he finds in her a nakedness of a thing and this versenarrates the latter mans actions on the basis that he hates her The Pharisaic schools of Hillel and Shammai took a nakedness of a thing as though יהוה had indicated in thisphrase what was sufficient grounds for divorce and then they argued about what anakedness of a thing could mean whether it be as mild as spoiling the food (Hillel) or as

severe as sexual sin (Shammai) But this latter man divorces because he hates herWould either party argue that יהוה had indicated that hatred is sufficient grounds fordivorce Rather it is all merely a narrative without any sanctioning of divorce or anyrestriction until verse 4

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3535

35 15 February 2011 Deuteronomy 24-34

him for a woman 4 he shall not be able4

-her husband the first which he senther- to return to take her to become forhim for a woman after which she has

caused herself to become defiled for it[is] an abomination5 against the face of יהוה and you shall not cause the land tosin which yourיהוה ʔɛlōhı m gives to you[for] property 5 6 7 8 9 10 11 12 13 14 15 16

17 18 19 20 21 22

252 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19

262 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19

272 3 4 5 6 7 8 9 10 11 12 13 14 15 16 1718 19 20 21 22 23 24 25 26

282 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55 56 57 58 59 60

61 62 63 64 65 66 67 68

292 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

302 3 4 5 6 7 8 9 10 11 12 13 14 15 16 1718 19 20

312 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

30

322 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52

332 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

342 3 4 5 6 7 8 9 10 11 12

4 On he shall not be able See verse 1s notes regarding this restriction placed on thehusband] [On her husband In this whole narrative יהוה calls nobody but the firsthusband her husband] [On she has caused herself to become defiled This passive

reflexive verb states that she has caused herself to be defiled She has caused herself tobe defiled by the actions she took in verse 2 which were provoked by her husbandsactions in verse 1 This clearly shows that the second relationship was a defiling sexualrelationship -a form of sexual immorality and not a pure marriage in s eyes- for herיהוהhusband still lived (Rom 73) The divorced woman who understands this thus hasopportunity to not be defiled by entering a second relationship 5 On it [is] anabomination יהוה shows His disapproval of this entire situation so that His people mightlikewise sense the abomination of the defiling sexual relationship between a mans womanand another man It is not the taking back of the defiled wife that is abomination butrather to do so would be to receive what has been defiled by a defilement which should beseen as a defilement the relationship with a man other than her husband Likewise יהוה

has considered His people defiled which have broken faith with Him and whored afteridols (Jer 3 1) And yet as defiled as they have become from their other lovers He calls

Page 13: Scriptures Of The Faith Once Delivered

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1335

13 15 February 2011 Genesis 12

livingkind quietly-moving over theland 29 And then ʔɛlōhı m said See41

I have given for you(pl) all vegetationsowing seed which [is] over [the] faces

of all the land and all the treekindwhich [has] in it [the] fruit of treekindsowing seed for you(pl) it shall be forfood 30 and for all the livingkind of theland and for all the flapperkind of theskies and for all quietly-moving overthe land which [has] in it breather of livingkind I have given42 all greennessof vegetation for food43 And so itbecame 31 And then ʔɛlōhı m saw all

which He has effectuated and seeGreatly good And then eveningbecame and then morning became asixth day44[of creating has passed and

a new day has begun]

2 And so they were finished (up)1 -theskies and the land- and all their

formation2 2 And so ʔɛlōhı m finished(up) in the sixth3 day His work whichHe has effectuated And so Hesabbatized4 in the seventh day from allHis work which He has effectuated 3

And so ʔɛlōhı m goodspoke the seventh

41 On See The word is used to grasp attention and focus it on something or an actionin this case ʔɛlōhı ms providence of food 42 On I have given BHS suggests this verbbe repeated here even without its repetition it is the implied verb 43 On all greennessof vegetation for food Note that this rendering aligns with the Hebrew text in that itdoes not create a false dichotomy tree fruit is not just for humans and green vegetationis not just for animals In fact Genesis 93 indicates that greenness of vegetation is whatwas given to humans to eat So then greenness of vegetation means plantlife -the source

of all vegetables fruits grains- and this statement is by no means specifying asubcategory of food specifically for animals Rather this final statement encapsulates allthat precedes it in these two verses that green plantlife was given for food Modernscience confirms that it is actually the greenness in vegetation (the chlorophyll pigments)that enables plants to store energy from the sun as food energy (photosynthesis) whichcan then be utilised by animals and humans which consume the plants For this reasonplants are called autotrophic producers whereas animals and humans are calledheterotrophic consumers 44 On sixth day This account is not complete until after theseventh day is narrated The first verses of chapter 2 belong at the end of the account of chapter 1 and reveal the reason behind the emphasis given to the six days of creation inthis account (see also Exodus 2011) 1 On And so they were finished (up) These lastthree verses of the first creation narrative summarise the preceeding narrative andindicate the purpose of the six-day form of the narrative to show how the seventh daycame to be set-apart special from all other days The consecutive preterites in these verses are used to mark logical consequence not a temporal sequence as in thepreceding verses Note that ʔɛlōhı m had already finished is work before the end of thesixth day in the previous verse This is why the translation of the consecutive preterites ishere And so instead of And then 2 On formation This Hebrew word often refers toan army but not always in the military sense (as this verse evidences) 3 On sixth TheSamaritan Greek and Syriac texts agree on sixth whereas the Masoretic Text hasseventh ʔɛlōhı m is the perfect example we are to imitate surely He finished up Hiswork on the sixth day and was not still finishing it on the seventh Alternatively if seventh is original finished here should not be taken to imply that He finished by

doing the last works but rather that He chose not to work on the seventh day therebyending the work of creation 4 On And so He sabbatized This is the first occurrence of the root for Šabbauml t in the Scriptures in the verb וישבת The verb implies desistingceasingas one desists from work to observe Šabbauml t

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1435

1415 February 2011Genesis 2

day and so He set it apart5 as in it Hehas rested from all His work whichʔɛlōhı m has created for effectuating

4 These [are] the generations6 of the

skies and the land in their beingcreated In the day7 of יהוה8 ʔɛlōhı mseffectuating skies and land9 5 and[when] all the shrubkind of the fieldbefore it was(being) in the land and allthe vegetation of the field before it wasoutsprouting10 as יהוה ʔɛlōhı m has notcaused rain over the land and [there]wasnt ʔaumldauml m for serving the ground 6

and a vapour was ascending from the

land and then it was causing all thefaces of the ground to drink 7 and thenיהוה ʔɛlōhı m handcrafted11 the ʔaumldauml mloam from the ground And then Heblew in his inhalers12 the breather of

lives13 and the ʔaumldauml m became for abreather of livingkind

8 And then יהוה ʔɛlōhı m planted agarden14 in ʕedɛn15 from[the]east16

And then He set there the ʔaumldauml m whichHe has handcrafted 9 And then יהוהʔɛlōhı m caused to outsprout from theground all treekind desireable forappearance and good for food and thetree of the lives17 in the midst of thegarden and the tree of the knowinggoodness and badness18 10 And astream19 [was] going out from ʕedɛnfor causing the garden to drink and

from there it was separating and thenbecoming20 for four heads 11 Thename of the one [is] Pıšo n21 that [is]the (one) turning around all the land of

5 On He set it apart The root קדש refers to something which is specially ʔɛlōhı ms of Hisnature or set apart for His purpose It may also refer to things which are special to a falseʔɛlōhı m and thus detestable to the true ʔɛlōhı m Here ʔɛlōhı m is choosing the seventhday and setting it apart from all other days as a day which is special to Him What isspecial in His eyes is (to be) special in the eyes of His people (see Exodus 208)

6 On These [are] the generations This phrase typically begins genealogical accounts(eg Gen 69 Gen 1110 Gen 1127) and here indicates the beginning of a secondaccount of the creation The second account focuses on other details of the creation thefirst man and his woman and their first sin by which death came to all humankind (Rom512) 7 On In the day Arguably the sixth day (see verse 7) 8 On הוהי This is therevealed personal Name of our Creator spelled in Hebrew letters See Exodus 315 andthe note in the Preface 9 On skies and land So reads the Greek and the Samaritan versions Masoretic text land and skies 10 On before it was (being) outsproutingThe word outsprouting gives the intended sense of the phrase before it was (being) itis not that the organisms did not yet exist in the ground but rather that they were not yetin the mature form of shrubs 11 On handcrafted This verb refers to the shaping actionof a potter Biblical language is full of beautiful concrete words which can neverthelessbe used in figurative ways (see Psalm 7417) 12 On inhalers Paired inhalers nostrils13 On lives The Hebrew abstract noun corresponding to English life is locked inplural a plurale tantum 14 On garden An enclosure for plants 15 On ʕedɛn TheGreek spelling εδεμ in the LXX and Hexapla evidences that the first vowel was shortʕedɛn means a delight 16 On from[the]east This word means the former position (of the sun) in the day 17 On the tree of the lives ʔɛlōhı ms Wisdom is said to be such atree (Proverbs 318) 18 On goodness and badness The two Hebrew words are thisbroad in meaning They refer to what is morally good and bad but also to what ispleasant and unpleasant and so on 19 On stream No rain yet (verse 5) but yet astream Revelation 221 may indicate the source of this life-giving stream 20 On andthen becoming The verb והיה begins the phrase and is thus consecutive to the

preceeding verb separating and carries its tense Such forms are sometimes calledconverted perfects because they look like the perfect form but are used for consecutiveevents in an imperfect tense narrative 21 On Pıšō n This streams name may meansomething like Disperser

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1535

15 15 February 2011 Genesis 2

the Hawılauml 22 [in] which there [is] thegold 12 And the gold of that land [is]good There [is] the bdellium23 and thestone of the beryl24 13 And the name of the second stream [is] Geho n25 that[is] the (one) turning around all theland of Kuš26 14 And the name of thethird stream [is] Hiddɛqɛl27 that [is]the (one) going east of ʔaššu r28 Andthe fourth stream that [is] Pərauml t29

15 And so יהוה ʔɛlōhı m took the ʔaumldauml mand He caused him to rest in thegarden of ʕedɛn for serving it and for

looking(after) it

16

And then ʔɛlōhıיהוה m (laid)command over the ʔaumldauml msaying From all the treekind of thegarden (as) eating you(s) eat30 17 andfrom the tree of the knowing goodnessand badness you(s) shall not eat from

it as in the day of your(s) eating fromit (as) dying you(s) die31

18 And then יהוה ʔɛlōhı m said Notgood (is) the ʔaumldauml ms being only

himself I effectuate for him a helperlike his complement32 19 And then יהוהʔɛlōhı m handcrafted (again) from theground all the livingkind of the fieldand all the flapperkind of the skies andthen He caused [them] to come to theʔaumldauml m for seeing what he calls for itand all which the ʔaumldauml m calls for it -abreather of livingkind33- that is itsname 20 And so the ʔaumldauml m called

names for all the large-quadrupedkindand for all the flapperkind of the skiesand for all the livingkind of the fieldand for the ʔaumldauml m was not found ahelper like his complement 21 And thenיהוה ʔɛlōhı m caused a sloom to fall overthe ʔaumldauml m and so he fell asleep And

22 On the Hawılauml This place name has the letters of the root hwl which speaks of twisting around The name may originate from the twisting of the Pıšō n stream aroundthis place 23 On the bdellium Does בדלח to refer to bdellium resin or perhaps topearls In the other occurrence (Num 117) the מן from the skies is likened to בדלח inappearance 24 On the stone of the beryl A precious stone of some kind may beindicated by אבן השהם The Aramaic Peshitta translates it as ברולא beryl here and in Exodus2820 25 On Gehō n The Septuagint has γηων rather than γιων which would betteralign with Tiberian Gıhō n The e may be because of the pronunciation of the guttural hlowering the preceding vowel On the other hand Arabic jayha nu is used for large riversand ay regularly shifts to e in Hebrew as also stressed a to ō The name of this streammay mean something like burster 26 On Ku š Ku š was a ancient black Africankingdom around Sudan and the south of Egypt Their ancestor was Kuš son of Hauml m son of Nō ɛh who was saved through the deluge 27 On Hiddɛqɛl This name may mean rapidor swift In the Septuagint it is translated Τιγρις Tigris 28 On ʔaššur Assyria 29 On Pərauml t This streams name may mean fruitful In the Septuagint it is ΕυφρατηςEuphrates 30 On (as) eating you(s) eat The Hebrew Infinitive Absolute often has anadverbial function and is often used with a verb of the same root to emphasize verbalaction as here 31 On (as) dying you(s) die This adverbial treatment of the Infinitive Absolute reveals what really happened when our ancestors ate from that tree they beganto die in a dying manner as do we each day in this corrupted mortal body 32 On a

helper like his complement Woman was created from the man and for the man as Paultaught (1Corinthians 118-9) Woman is mans helper and is fashioned to be suitable forhim his complement which fits him 33 On a breather of livingkind The BHS suggeststhese words are an added explanation specifying what the man was naming

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1635

1615 February 2011Genesis 2

then He took one of his side(bone)s34 And then He closed-up the flesh (as) sub(stitute for) it 22 And then יהוה ʔɛlōhı mbuilt the side(bone) -which He has

taken from the ʔaumldauml m- for a woman35 And then He caused her to come to theʔaumldauml m 23 And then the ʔaumldauml m said

This(one) [is] the instant~ bone from my bones

~~ and flesh from my fleshfor this(one)~~ [a name] Woman36 is called~ as from her man37

~~ this(one) has been taken24 On[account of this] so (a) man

loosens(from) his father and his motherand then he adheres in his woman38and so the two of them39 become for

34 On He took one of his side(bone)s Ribs Do ʔaumldauml ms sons have one less rib than hisdaughters No both male and female descendants of ʔaumldauml m have twelve pairs of ribs If ʔaumldauml m had lost his arms would his children be born without arms Of course not TheScripture does not say that יהוה ʔɛlōhı m removed or altered any of ʔaumldauml ms DNA so wewould not expect that ʔaumldauml ms descendants would be affected by his loss of a ribLikewise the Scripture does not say that ʔaumldauml m was once both male and female or thathis feminine nature was taken away from him and formed into a woman This is a modernand false teaching and is as ludicrous as saying that the heavenly Father lost His Wisdom

or was in any way diminished when He spoke forth His Word Rather ʔaumldauml m had withinhim before and after losing the rib the creational potential of all that is male and all thatis female The wonderful feminine nature of a woman is what manifests in the absence of that which is specifically (and likewise wonderfully) male Like ʔaumldauml m his sons todayhave within them all that is needed to make a male or a female the male humanpossesses both X and Y sex chromosomes The converse is not true A female human hasonly X sex chromosomes It is impossible to make a male human from a female humanschromosomes Therefore modern genetics confirms that a woman can be fashioned fromthe genes of a man but not vice versa 35 On for a woman To be a womanwife Theword for woman is the same as for wife throughout Scripture 36 On Woman ʔɛššauml inOrigens Hexapla Masoretic Text evidences a further attenuation of the first vowel ʔiššauml 37 On from her man From ʔıšauml h = her man(husband) So reads the SamaritanPentateuch Targum Onqelos and the Septuagint The Masoretic text reads ʔı š (a) manThe original pronunciation of man and woman is unknown but as in English the twowords have a similar pronunciation in Hebrew and several other Semitic languages Itcould be that the original difference was a š in man (in ʔanš- perhaps) and a softer θ inwoman (in ʔanθ- perhaps) 38 On he adheres in his woman It is quite uncreationalthat a man should tear away from his woman with whom he has become one flesh39 On the two of them So reads the Septuagint the Syriac and the Vulgate also theSamaritan versions and several Targums (Neofiti Pseudo-Jonathan Genizah TargumFragment) The words are also present in the Masters quotation of the passage inMatthew 195 and Mark 108 and also Pauls in 1Co 616 and Eph 531 The MasoreticText does not have these words Why Was there something wrong in the eyes of scribes

in this statement that two of them become one flesh Perhaps their acceptance of their ancient Hebrew customs of polygyny or of divorce and remarriage But such thingsיהוה ʔɛlōhı m neither commanded nor approved of from the beginning they have not beenso (Matthew 198) but marriage has been for just the two of them

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1735

17 15 February 2011 Genesis 23

one flesh 25 And so40 the two of themwere uncovered41 the ʔaumldauml m and hiswoman and they were not ashamed of themselves42

3and the snake has beencircumspect1 more than all the

livingkind of the field which יהוהʔɛlōhı m has effectuated And then hesaid to the woman Even as ʔɛlōhı mhas said2 you(pl) shall not eat from allthe treekind of the garden 2 And thenthe woman said to the snake From thefruit of the treekind of the garden weeat 3 and from the fruit of the tree

which (is) in the midst of the gardenʔɛlōhı m has said You(pl) shall not eatfrom it and you(pl) shall not touch in

it lest you(pl) die 4 And then thesnake said to the woman You(pl) willnot (as) dying die 5 -as ʔɛlōhı m (is)knowing- as in the day of your(pl)

eating from it your(pl) eyes will thenbecome open and then you(pl) willbecome like the ʔɛlōhı m3 knowers of goodness and badness 6 And then thewoman saw as good the tree for foodand as a longing it (was) for the eyesand the tree was desirable for causinginsight And then she took from itsfruit And then she ate And then shegave also for her man with her4 And

then they ate 7 And then the eyes of the two of them were opened and theythen knew them(selves) as uncovered

And then they sewed together leaves of

40 On And so The consecutive preterite typically marks a verb which is temporally andor logically consequent If temporal consequence is meant it would mean that the twobecame naked after the ʔaumldauml ms declaration about his woman in verse 23 I have takenthe verb as logically consequent which thus implies that their Creator left them nakedbecause they were to adhere to each other as described in verse 24 their nakedness

facilitated this Nakedness facilitates sexual arousal and facilitating sexual arousal istotally appropriate in the context of a valid marriage such as this one But it is totallyinappropriate to make a display of nakedness out of this context Some forms of public art-ancient modern and even religious- can only be justified by refusing this simple truththat nakedness facilitates sexual arousal 41 On uncovered There is a wordplay (pun)between uncovered ʕarummı m in this verse and circumspect ʕaumlru m in the nextlinking the two verses 42 On they were not ashamed of themselves Or of each otherThis translates the reflexivereciprocal nature of the hitpaʕʕel stem Here the beauty of the first state of human sexuality is shown In this proper context of valid monogamousmarriage sex is wonderful and nothing to be ashamed of But outside of the propercontext so much harm has been done outside the Creatorss plan that sex has become ashameful thing for many 1 On circumspect The ʔaumldauml m and his woman were ʕarummı m(uncovered) and the snake was ʕaumlru m (circumspect) more than all And whilst theywere ʕarummı m without being ashamed the ʕaumlrum snake ought to have been ashamedfor the way he used his craftiness here 2 On Even as ʔɛlōhı m has said If it is so to beread it seems the first in the Scripture to exaggerate a command of ʔɛlōhı m was thesnake 3 On the ʔɛlōhı m This may be interpreted as singular or plural here In theplural sense ʔɛlōhı m can refer to mighty beings (the angels according to the Greek translation of Psalm 85 who are also called sons of ʔɛlōhı m in Job 16 amp 21 and Genesis624) who apparently were created with a knowledge of goodness and badness perhapsthat they might see and commend the work of הוהי ʔɛlōhı m (see Job 387) 4 On her manwith her Her man was with her during this transgression of הוהי ʔɛlōhı ms command anddid not keep her from it What a failure of leadership and of taking responsibility for the

woman that יהוה ʔɛlōhı m had brought to him (222) Did he wrongly assume that hewould not be held responsible for her and that by blaming her for her own actions hewould thereby justify himself even if he follows her example (verse 12) Likewise his firstson makes himself not to know his responsibility for his younger brother (49)

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1835

1815 February 2011Genesis 3

a fig(tree) And so they effectuated forthem(selves) bindings5

8 And then they heard the sound6 of יהוה ʔɛlōhı m going(to and fro) in the

garden for the spirit of the day andthen the ʔaumldauml m hid himself and hiswoman from the faces7 of יהוה ʔɛlōhı min the midst of the treekind of thegarden 9 And then יהוה ʔɛlōhı m calledto ʔaumldauml m And then He said for himWhere [are] you(s) 10 And then hesaid Your(s) sound I heard in thegarden And then I feared as naked[am] I and then I hid (myself) 11 And

then He said Who (made)manifest for you(s) as naked you(rself)(s) Is it thatfrom the tree (of) which I (laid) youcommand for not (to) eat from it you(s) have eaten 12 And then the ʔaumldauml msaid The woman which you(s) gave tome she gave for me from the tree andthen I ate 13 And then יהוה ʔɛlōhı m

said for the woman What [is] this you(s) have effectuated And then thewoman said The snake (caused) medelusion and then I ate 14 And then

יהוה ʔɛlōhı m said to the snakeAs you(s) have effectuated this

accursed you(s) [are] from all the large-quadrupedkind and8 from all thelivingkind of the field

Over your(s) belly you(s) shall goand loam you(s) shall eat all the daysof your(s) lives

15 And hostility I set between you(s)and the woman and between your(s)

seed and her seedit shall (be on)lookout(for) you(s) (a)head and you(s) shall (be on)lookout(for) him (a) heel

16 And to the woman9 He (has) saidAs causing(to)increase I cause(to)

increase your(s) travail and your(s)conception in travail you(s) shall birthsons

5 On bindings Such belt-like garments with hanging pieces barely covering thereproductive organs are -in some primitive cultures- all the clothing that man sees asnecessary But יהוה ʔɛlōhı m fits our ancestors with coverings which are sufficient in Hiseyes (verse 21) He has thereby taught mankind what is appropriate for coveringnakedness 6 On sound The Hebrew word ול ק often implies voice but is used for abroader set of meanings voice noise sound Ive chosen sound as a consistenttranslation but obviously the sound of a person will usually be his voice 7 On facesThis is another plurale tantum with a singular meaning I have translated it according toits form but the reader should note from its usage throughout this translation that facesis the regular Hebrew way of saying surface or face or presence and by no meansimplies more than one face 8 On from all the large-quadrupedkind and The BHSsuggests that these words were perhaps an addition The versions include them Is itbecause a snake is not a quadruped that they thought the words inappropriate The snakeneed not have been a large-quadruped to become more accursed than all large-

quadrupedkind Then again perhaps it once did go on four legs There seems to beconsensus amongst scientists that they once did have four legs like (most) lizards still do9 On And to the woman And is lacking from the Masoretic text but not from theSamaritan the Septuagint or the Vulgate

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1935

19 15 February 2011 Genesis 3

and to you(s) (is) its overflow and you(s) shall dominate in it10

17 And for the ʔaumldauml m11 He (has)said12

As you(s) have listened for the soundof your(s) woman and then you(s) atefrom the tree (of) which I (laid) you(s)command saying You(s) shall not eatfrom it

accursed [is] the ground because of you(s)

In travail shall you(s) shall serve it13

all the days of your(s) lives18 And thornkind and thistlekind it

shall cause to outsprout for you(s) andthen you(s) shall eat the vegetation of the field

19 In the sweat of your(s) inhalers you(s) shall eat bread

as-far-as [the time of] your(s)returning to the ground as from it you(s) were taken

as loam you(s) [are] and to loam you

(s) return20 And then the ʔaumldauml m called thename of his woman Hawwauml h as shewas mother of every(one) living 21 Andthen יהוה ʔɛlōhı m made -for the ʔaumldauml mand for his woman- coverings of skin

And then He caused them to beclothed14

22 And then יהוה ʔɛlōhı m said SeeThe ʔaumldauml m has become as one from us

for knowing goodness and badness And now lest he sends his hand andthen he takes also from the tree of thelives and then he eats and then he

10 On and to you(s) (is) its overflow and you(s) shall dominate in it In the midst of overflowing travail the woman is still to have success This emendation to the text issuggested by the BHS as probably original an explanation of the preceding words Almost identical words are found in Genesis 47 where another is told to dominate in themidst of another negative overflow I have followed this emendation to the words becausethe context supports it and both the meaning and structure of the parallel phrases in

Genesis 47 are hard to explain with reference to the received text It seems that ancientscribes -unsure of the meaning of these phrases- may have come to understand the wordsas you(s) shall dominate him and may have thus corrected the text to theMasoretic form and to your man (is) your overflow and he shall dominate youwhich would better fit the knowledge that ʔɛlōhı m wants the woman to be subject to theman and not vice versa However the Apostolic Scriptures assure us that the womansposition of submission is a beautiful thing which predates sin her submission is ordainedfrom creation (1Corinthians 118-9 1Peter 35 1Timothy 211-13) It is therefore notthe result of sin punishment or curse 11 On And for the ʔaumldauml m The BHS suggests forthe ʔaumldauml m rather than for ʔaumldauml m (Masoretic pointing) A definite article (the) usuallyprecedes ʔaumldauml m in this narrative This emendation is consistently followed in thistranslation 12 On He (had) said Non-sequential verbs are used for this phrase in verse

16 and verse 17 This may indicate that the word to the man and to the womanchronologically preceded the cursing of the snake in verse 14-15 These responses to thesin of the man and of the woman may have chronologically followed the confessions in verse 12 and verse 13 respectively Whether this is so or not it is clear that יהוה ʔɛlōhı mdoes not go along with their shifting of blame but has spoken to each the negativeconsequences brought about under His sovereignty in response to their disobedience Sothe narrator deals first with the cursing of the snake and puts the snake out of thepicture before continuing the story of our two ancestors but by no means indicates thatour ancestors managed to divert יהוה ʔɛlōhı ms judgment from themselves to the snake13 On you(s) shall serve it The BHS says it is so to be read The received text has youshall eat(s) it 14 On And then He caused them to be clothed The preceding verse

indicates that our ancestors were beginning to procreate Our parents need to know howto cover themselves because they would not be alone for much longer That יהוה ʔɛlōhı mgave them כתנת indicates that their bindings of fig leaves were not sufficient to cover theirnakedness in His eyes

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2035

2015 February 2011Genesis 34

lives for unseentime15 23 And thenיהוה ʔɛlōhı m sent him (away) from thegarden of ʕedɛn for serving the groundwhich he was taken from there 24 And

then He pushed (out) the ʔaumldauml m andthen He caused him16 to settle from theeast of the garden of ʕedɛn and thenHe set17 the kərubı m and the flame of the sword turning(over) itself forlooking(after) the way of the tree of thelives

4 And the ʔaumldauml m has known1 Hawwauml hhis woman and then she conceived

and then she birthed Qayin and then

she said I have acquired2 a man withה ו ה י [helping me] 2 And then shecaused addition3 for birthing hisbrother Habɛl And then Habɛl became(a) grazer4 of small-cattle5 and Qayinhas become a server of ground 3 And itbecame from the end of [multiple] daysand then Qayin brought a gift for יהוהfrom the fruit of the ground 4 andHabɛl has brought -also he- from the

firstborns of his small-cattle and fromtheir (visceral)fat And then יהוה lookedto Habɛl and to his gift 5 and to Qayinand to his gift He has not looked And

then (emotion) burned for Qayin6greatly and then his faces fell7 6 Andthen יהוה said to Qayin For what[reason] has (emotion) burned for you(s) And for what [reason] have your(s) faces fallen 7 Is it not if you(s) dogood an (up)lifting And if you(s) dontdo good sin (is a) stretcher-out (inwait) for the opening And to you(s) (is)its overflow and you(s) shall dominate

in it8 8 And then Qayin said to Habɛlhis brother Let us walk the field9

And then it became in their being in thefield and then Qayin stood(up) to Habɛlhis brother and then he killed him 9

And then יהוה said to Qayin Where [is]Habɛl your(s) brother And then hesaid I have not known Is it that [a]looker(after) my brother I [am] 10

And then He said What have you(s)

effectuated The sound of the bloods10

15 On unseentime The Hebrew and Greek words imply more that eternity is hiddentime rather than that it never will end In some contexts the words refer to a time thatwill end (eg Deut 1517) though we know not when In other contexts it is hidden fromus whether the unseentime will end or not 16 On He caused him him is suppliedfrom the Septuagint 17 On and then He set This verb is suggested by the Septuagintsκαὶ ἔταξεν 1 On has known This translation highlights that the verb here is notmarked as consecutive (For contrast see verse 25 where a consecutive verb is used)Contrary to the common misconception that sex began after sin I suggest that the ʔaumldauml mfirst knew Hawwauml h soon after she was presented to him (Genesis 222) Evidently inGenesis 225 they were naked for the very purpose that the ʔauml dauml m should know Hawwauml h Did -s plan for their nakedness -that they should thereby (Re)produce and increaseיהוה

fail until sin occurred Reader be assured that sex within marriage has always been the Almightys plan He created it 2 On I have acquired This word תי י נ ק has a root which issimilar in spelling to the name Qayin 3 On she caused addition Such a verb is used forthe sense of repeating the same action in this case birthing 4 On grazer רעה ashepherd feeding sheep and tending to all their needs this word is often used assymbolic for a leader appointed by יהוה 5 On small-cattle Sheep and goats are groupedtogether by this word צאן 6 On (emotion) burned for Qayin Usually this is said of angry emotion 7 On his faces fell Qayin entered a depressed saddened self-pityingmood 8 On you(s) shall dominate in it Find these words and their sense also inGenesis 316 In the midst of an overflowing feeling and tendency to sin Qayin isencouraged to dominate 9 On Let us walk the field These words present in the

Samaritan Syriac Greek and Latin are absent from the Masoretic text Manymanuscripts and editions of the Masoretic text leave a gap here for the words 10 Onbloods When the Hebrew word is plural it tends to imply blood that has been shedblood that is no longer one as it was inside the body

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2135

21 15 February 2011 Genesis 4

of your(s) brother [is] crying-out to mefrom the ground 11 And now accursed[are] you(s) from the ground whichhas opened its mouth for taking the

bloods of your(s) brother from your(s)hand 12 As you(s) serve the ground itshall not cause addition [for] giving itsstrength for you(s) Tottering andwagging you(s) shall be in the land 13

And then Qayin said to ה ו ה י Great ismy twistedness11 from lifting12 14 See

You(s) have pushed me (out) the(current)day from over the faces of theground and from your(s) faces I shall

be hidden and then I shall be totteringand wagging in the land and then itshall become every finder of me shallkill me 15 And then יהוה said for himTherefore every13 killer of Qayinsevenfold [Qayin] shall be avenged

And then יהוה set for Qayin a sign fornot (to) smite him every finder of him16 And then Qayin went out from(before)the faces of יהוה and then he

sat14 in the land of No d15 east of ʕedɛn

17 And then Qayin knew his woman And then she conceived and then she

birthed Hɛno k And then [Qayin]became builder of (a) city16 and thenhe called the name of the city like thename of his son Hɛno k 18 And thenƔırauml d17 was birthed for Hɛno k andƔırauml d has birthed Mahıʔe l andMahıʔe l18 has birthed Matušaumlʔe l19 andMatušaumlʔe l has birthed Lamɛk 19 Andthen Lamɛk took for him(self) twowomen the name of the one ʕaumldauml h

and the name of the second Sɛllauml h 20 And then ʕaumldauml h birthed Yaumlbauml l he hasbeen (a) father of 20 (everyone) sitting21

[in] tents of 22 (livestock)possession23 21

And the name of his brother [was]Yubauml l he has been (a) father of every(one) grabbing stringed-instrument andwind-instrument 22 And Sɛllauml h -alsoshe- has birthed Tubal-Qayin (a) fatherof every(one) whetting24 copper and

11 On twistedness Twisted behaviour results in twistedness as a punishment The wordון ע can refer to eitherboth the twisted behaviour and the punishment brought about by it12 On Great is my twistedness from lifting This is the Hebrew way of saying somethingis too big to lift Qayin is saying that he cannot cope with the results of his sin 13 Onevery This is the same Hebrew word as for all כל Im tried to consistently translate itall whenever sensible and as every elsewhere In some contexts it will be apparentthat this every has a similar meaning to any 14 On sat Such is the literal meaningof the Hebrew verb which is commonly used to mean dwelt 15 On Nō d But Greek has Ναιδ Samaritan simply has נד The participle is nauml d wagging in verses 12 amp 13Nō d may be an infinitive of the same root meaning (a) wagging 16 On builder of (a)city Or some manuscripts point it נה עיר ב building a city 17 On Ɣırauml d The phoneme

preserved in Arabic letter ghain seems to be indicated in the LXX form Γαιδαδ18 On Mahıʔe l and Mahı ʔe l LXX has Μαιηλ and Samaritan has similarly מחיאל מחיאלMasoretic text has one form and then a second form מחויאל מחייאל Did the ו form resultfrom the similar shape of the following name מתושאל 19 On Matušaumlʔe l But the LXXapparently confuses the name with another Μαθουσαλα 20 On father of Here isintroduced the Biblical idiom in which -aside from genetic relationship- the originator of a behaviour or lifestyle is called the father of those who do similarly Consider the wordsof Maumlšı h in John 844 and Matthew 545 21 On sitting As in verse 16 the meaningdwelling is implied 22 On tents of This translates a proposition found in the BHSand in 2Chronicles 1415 י ל ה א The Masoretic Text has ו לה א tents and The LXX readsin tents nurturing 23 On (livestock)possession The word נה ק מ seems to literally

mean possession but is most commonly used of livestock Perhaps it is fair to suggestthat wealth was once measured more in livestock than in money Consider the words of Genesis 3043 24 On (a) father of every(one) whetting The suggestions of the BHS arehere translated The Masoretic text has whetting every cutter (of)

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2235

2215 February 2011Genesis 45

iron And the sister of Tubal-QayinNoʕɛmauml h 23 And then Lamɛk said forhis women

ʕaumldauml h and Sɛllauml h hear my sound

Women of Lamɛk listen (to) myutterance As I have slain a man for my bruising

and a boy for my welt24 as sevenfold Qayin shall be

avenged and Lamɛk seventy andseven25

25 And then the ʔaumldauml m knew hiswoman still(more) And then shebirthed a son and she called his name

Še t as she has said ʔɛlōhı m has set26for me (an)other seed sub(stituting for)Habɛl as Qayin has killed him 26 Andfor Še t -also him- has been birthed (a)son and then he called his nameʔɛnō š This(one) has (caused)delay27

for calling in the name of הוהי

5This [is] the recounting of thegenerations of ʔaumldauml m In the day of

ʔɛlōhı ms creating ʔaumldauml m in semblance

of ʔɛlōhı m He has made him2

Maleand female He has created them Andthen He goodspoke them and then Hecalled their name ʔaumldauml m in the day of their being created

3 And so ʔaumldauml m lived thirty and ahundred years and then he caused(to)birth a son like his semblance in hissilhouette And then he called his nameŠe t 4 And then the days of ʔaumldauml mafter his causing[the]birth[of] Še t

became eight hundred years And so he

caused(to)birth sons and daughters 5

And so all the days of ʔaumldauml m which hehas lived became nine hundred yearsand thirty years And then he died

6 And so Še t lived five years and ahundred years and then he caused(to)birth ʔɛno š 7 And then Še t lived afterhis causing[the]birth[of] ʔɛno š seven

years and eight hundred years And sohe caused(to)birth sons and daughters8 And so all the days of Še t becametwelve years and nine hundred years

And then he died9 And so ʔɛno š lived ninety years and

then he caused(to)birth Qaynauml n 10 Andthen ʔɛnō š lived after his causing[the]birth[of] Qaynauml n fifteen years and eighthundred years And so he caused(to)birth sons and daughters 11 And so allthe days of ʔɛno š became five years andnine hundred years And then he died

12 And so Qaynauml n lived seventy yearsand then he caused(to)birth Mahlalɛʔe l13 And then Qaynauml n lived after his

causing[the]birth[of] Mahlalɛʔe l forty years and eight hundred years And sohe caused(to)birth sons and daughters14 And so all the days of Qaynauml nbecame ten years and nine hundred

years And then he died15 And so Mahlalɛʔe l lived five years

and sixty years and then he caused(to)birth Yarɛd 16 And then Mahlalɛʔe llived after his causing[the]birth[of]

Yarɛd thirty years and eight hundred years And so he caused(to)birth sons

25 On seventy and seven Lamɛk considered himself more righteous than Qayin becausethe boy he murdered had first bruised him By his knowing goodness and badness Lamɛkpresumptuously awards himself greater vengence than יהוה graciously gave to QayinMaking declarations about how one thinks things should be is not obedience to the wordof הוהי 26 On set The name Še t sounds like the Hebrew word for set and is spelledthe same 27 On This(one) has (caused)delay So reads the LXX that ʔɛnō š hopedwaited to call the name In Hebrew root y-h-l speaks of delay In a world where eachrushed to his own way perhaps this records that ʔɛnō š was different ʔɛnō š delayedhimself to call on the name of הוהי that he might walk His way perhaps But the Masoretic

text has a word of a different root h-l-l חל ו ) אז ה At) that time it has been perforated -theseal was broken so to speak a new activity had begun But was calling on the name of יהוה really so new Consider Genesis 41 The Samaritan אז החל could be read as theMasoretic text or as (At) that time he has (caused)delay

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2335

23 15 February 2011 Genesis 56

and daughters 17 And so all the days of Mahlalɛʔe l became five and ninety

years and eight hundred years Andthen he died

18 And so Yarɛd lived two and sixty years and a hundred years1 and thenhe caused(to)birth Hɛnō k 19 And then

Yarɛd lived after his causing[the]birth[of] Hɛno k eight hundred years And sohe caused(to)birth sons and daughters20 And so all the days of Yarɛd becametwo and sixty years and nine hundred

years And then he died21 And so Hɛno k lived five and sixty

years and then he caused(to)birthMatušalah 22 And then Hɛno k went(toand fro)2 with the ʔɛlōhı m3 after hiscausing[the]birth[of] Matušalah threehundred years And so he caused(to)birth sons and daughters 23 And so allthe days of Hɛno k became five andsixty years and three hundred years 24

And so Hɛno k went(to and fro) with theʔɛlōhı m And [then] he wasnt[found]4

as ʔɛlōhı m has taken him25 And so Matušalah lived seven andeighty years and a hundred years5 andthen he caused(to)birth Lamɛk 26 Andthen Matušalah lived after his causing[the]birth[of] Lamɛk two and eighty

years and seven hundred years And sohe caused(to)birth sons and daughters

27 And so all the days of Matušalahbecame nine and sixty years and ninehundred years And then he died

28 And so Lamɛk lived two and eighty

years and a hundred years6 and thenhe caused(to)birth a son 29 And thenhe called his name No h7 saying This[one] shall make us sigh [relief] fromour works8 and from the travail of ourhands from the ground which יהוה hascursed it 30 And then Lamɛk livedafter his causing[the]birth[of] No h fiveand ninety years and five hundred

years And so he caused(to)birth sons

and daughters 31 And so all the days of Lamɛk became seven and seventy yearsand seven hundred years And then hedied 32 And so No h became a son of five hundred years and then No hcaused(to)birth Še m Ḫauml m and Yap ɛt

6 And then it became as the ʔaumldauml mhas perforated1 for increasing over

the face of the ground and daughtershave been birthed for them 2 And then

the sons of the ʔɛlōhı m saw2 thedaughters of the ʔaumldauml m as good they[were] And then they took for themwomen from all which they haveelected 3 And then יהוה said My spiritshall not reckon in the ʔaumldauml m forunseentime in their erring he [is] flesh

And so his days will become a hundred1 On and a hundred years The Samaritan version (and a medieval manuscript of theMasoretic Text) does not have these words The Samaritan version mentions 785 years inthe next verse (instead of 800) and gives a total of 847 years in verse 20 (instead of 962) 2 On And then Hɛnō k went(to and fro) The Greek text interprets this as but Hɛnō k didwell-please the Almighty and similarly in verse 24 See again Hebrews 115 3 On Andthen Hɛnō k went(to and fro) with the ʔɛlōhı m Some Latin Vulgate manuscripts andGreek manuscripts insert And then Hɛnō k lived here no doubt in imitation of thesurrounding pattern 4 On he wasnt[found] found is found in the Greek text and inHebrews 115 5 On seven and eighty years and a hundred years The Greek text has167 years before fathering Lamɛk and 802 years after to make the same total number of years of Matušalahs life 969 The Samaritan text has 67 and 653 and a total of 7206 On two and eighty years and a hundred years The Samaritan version has 53 yearsbefore fathering Nō h 600 years after and a total of 653 years 7 On Nō h The name isspelled with the first two letters of the root for sigh here but may be derived from a

similar root meaning repose 8 On works So reads the Samaritan Greek Syriac and Vulgate and many medieval manuscripts of the Masoretic Text others read work1 On perforated That is humankind figuratively broke through to do something newhe began to increase 2 On saw In the sense of regarded as in Genesis 14

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2435

2415 February 2011Genesis 6

and twenty years 4 The nɛp ılı m3 havebeen in the land in those days and alsoafter so when the sons of the ʔɛlōhı mcome to the daughters the ʔaumldauml m and

then they birth for them These [were]the forceful (ones) from unseentimethe men of the name

5 And then יהוה saw as vast thebadness of the ʔaumldauml m in the land andall the handiwork of the cogitations of his heart4 [was] only bad all the day 6

And then יהוה sighed as He haseffectuated the ʔaumldauml m in the land andthen He travailed (Himself) to His

heart 7 And then יהוה said I will wipe(away) the ʔaumldauml m which I have createdfrom over the faces of the ground fromʔaumldauml m as-far-as beast as-far-as quiet-moverkind and as-far-as theflapperkind of the skies as I havesighed as I have effectuated them 8

And No h has found favour in the eyesof הוהי

9 These [are] the generations of No hNo h [was] (a) righteous man complete

he has been in his generations Withthe ʔɛlōhı m No h has gone(to and fro) 10

And then No h caused(to)birth threesons Še m Ḫauml m and Yap ɛt 11 And thenthe land (became) ruined (before)thefaces the ʔɛlōhı m and so the land(became) filled [with] wrong 12 Andthen ʔɛlōhı m saw the land and see Ithas (been) ruined as all flesh over theland has caused its way to be ruined

13 And then ʔɛlōhı m said for No h[An] end of all flesh has come (before)my faces as the land is filled [with]wrong from their faces5 and see me[Im] causing them to be ruined from[there] with the land6 14 Effectuate for

3 On The nɛp ılı m The non-canonical books 1Enoch and Jubilees relate the story of thesegiants the nɛp ılı m the offspring of a forbidden union between human women and angels

(the sons of the ʔɛlōhı m see Job 16 21) who are male in form These angelic fathersare the angels which kept not their first estate but left their own habitation and the Almighty sent them to a prison for spirits where they are reserved in everlasting chainsunder darkness unto the judgment of the great day (see Jude 16 amp 2Peter 24) [These Apostolic writings relate and affirm understanding previously recorded in works such as1Enoch and Jubilees] These angels are the spirits in prison which sometime weredisobedient when once the longsuffering of [ʔɛlōhı m] waited in the days of Nō h while theark was a preparing wherein few that is eight souls were saved by water (1Peter319-20) Their gigantic offspring the nɛp ılı m killed and devoured animals and humanswith an insatiable appetite and were greatly feared and remembered and worshiped bymen The Almighty decreed the destruction of their flesh but being the hybrids of immortal and mortal beings their spirits lived on as the unclean spirits the evil spiritsknown as demons Hence it is said that the nations worship demons and not gods theirname of the giants lives on with their spirits After the flood in response to Nō hs prayerthe Almighty ordered the spirits of the giants to be bound in a spiritual prison but Śauml tauml n(also called Maśtemauml h ) pleads with the Almighty to allow a tenth of them to remain in theearth to do his dirty work of afflicting mankind for their sins And so Śaumltauml n became theprince of the demons and their work becomes associated with Śaumltauml n (see Mark 322-23) 4 On heart In the Scriptures heart refers to the hidden inner part of a human wherethe thinking and feeling takes place as opposed to the outer part the body In Englishusage heart is primarily used of the emotions or subconsciousness but in Biblicallanguage all the thinking part of us is implied all the mind in its many functionsBiblically to know something with the heart implies nothing more than to know

something with the head The head-heart dichotomy -popular amongst English speakers-is not a reality in Biblical language 5 On from their faces This literally translates whathas the sense because of them 6 On from [there] with the land The BHS suggeststhe from which is also present in the Samaritan Targum

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2535

25 15 February 2011 Genesis 6

you(s) [a] float7 of trees of cypress8(with) nests you(s) shall effectuate thefloat -(with) lowest [nests] second[level nests] and third [level nests] you

shall effectuate it-9 and then you shallcopher10 from (in)house and fromoutside in the copher 15 And this [is thesize] which you(s) shall effectuate [for]it Three hundred cubits [is] the lengthof the float fifty cubits [is] its breadthand thirty cubits [is] its height and to[a] cubit you shall finish it (up)11 16 [A]meridian [windowhole] you(s) shalleffectuate for the float from above and

the opening of the float in its side youshall set 17 And I see me [Im]causing the inundation -waters-12 tocome over the land for ruining allflesh which in it [is] spirit of lives fromsub(jacent) [to] the skies all which [is]in the land shall exhale [its finalbreath] 18 And then I will cause my

covenant to stand [my covenant] with you And then you(s) shall come to thefloat you(s) and your(s) sons and your(s) woman and the women of your(s)

sons with you(s) 19 And from all thelivingkind13 and from all the flesh14two two15 from every [sort] you(s)shall bring to the float for causing life[survival] with you(s) [a] male and [a]female they shall be 20 From theflapperkind for its kind and from thelarge-quadrupedkind for its kind andfrom all the quiet-moverkind of theground for its kind two two from all

shall come to you(s) for causing life[survival] 21 And you(s) take for you(s) from all food which shall be eatenand so you(s) shall gather to you(s)and then it shall become for you(s) andfor them for food 22 And then No heffectuated like all which ʔɛlōhı m has(laid) him command he has effectuatedso

7 On float This Hebrew noun is used in the Scriptures only of Nō hs ark and the basketin which Mōšɛ h floated 8 On cypress In Hebrew גפר from gupr- a root apparentlylinked to κυπρος cypress 9 On -(with) lowest [nests] second [level nests] and third[level nests] you shall effectuate it- These words are transposed from the end of verse16 as the BHS suggests that they belong here Note that it is here that these pluraladjectives have a plural noun nests to describe 10 On copher This word is coined totranslate the Hebrew noun פר כ ( kop ɛr) and the verb of the same root It can bepronounced by English readers similarly to cover (but with voiceless ph for voiced v)which implies its basic meaning The Hebrew noun kop ɛr appears to be linked to cypress(κυπρος) and to refer to a substance derived from cypress leaves which can be used tomake a red covering like a protective paint or sealant The Hebrew verb means to cover(as) with kop ɛr Both the noun and verb are used figuratively for covering in the sense of atonement for or redemption of a life by blood So this saving ark was covered inside andoutside with kop ɛr a symbol of the saving blood of Messiah 11 On and to [a] cubit youshall finish it (up) These words are transposed here from verse 16 as the BHS suggeststhat they belong here 12 On -waters- The BHS suggests this word was added to theHebrew text to clarify the inundation This would explain the peculiar syntax in theHebrew text here which has ול מים ב מ ה the flood waters rather than ול ב מ מי ה the watersof the flood as in Genesis 7710 and 911 13 On the livingkind Samaritan reads החיהthe livingkind which is in agreement with the Greek Septuagints τῶν κτηνῶν theMasoretic text has the livingהחי 14 On and from all the flesh So read the Samaritanand Septuagint the Masoretic text has from all flesh 15 On two two This repetition

of two implies in pairs The Septuagint and Syriac have two two here and in verse 20as in the Masoretic text of Genesis 79 amp 715 but the Masoretic text has only one two ineach verse Is this due to haplography [Haplography is a common scribal error in whichthe eye skips over a repetition of letters and the hand writes the letters only once]

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2635

2615 February 2011Genesis 7

7 And then ʔɛlōhı m1 said for No hCome -you(s) and all your(s)

house- to the float As you(s) I haveseen righteous before me in this

generation 2 From all the pure large-quadrupedkind you(s) shall take for you(s) seven seven male and female andfrom the large-quadrupedkind which it[is] not pure two two2 male andfemale3 3 also from the pure4

flapperkind of the skies sevenssevens male and female and from theflapperkind which it [is] not pure twotwo male and female5 for (preserving

as) living [their] seed over [the] faces of all the land 4 As for days still[only]seven I [am] (causing)rain over theland forty days and forty nights andthen I shall wipe(away) all the stood-up(substance) which I have effectuatedfrom over the faces of the land 5 Andthen No h effectuated like all which יהוהhas (laid) him command

6 And No h [was] a son of six hundred

years and the inundation has been

waters6 over the land 7 And so cameNo h and his sons and his woman andhis sons women with him to the floatfrom the faces of the waters of the

inundation 8 From the pure large-quadrupedkind and from the large-quadrupedkind which it isnt pure andfrom the flapperkind and from7 allwhich [is] quietly-moving over theground 9 two two they have come toNo h to the float male and female likewhich יהוה8 has (laid) No h command 10

And then it became for the seven daysand the waters of the inundation have

been over the land 11 In the year of the9 six hundred years for the lives of No h in the second [re]newal10 theseventeenth day for the [re]newal inthis day all [the] springs of [the] vastdeep have split(open) and the meshesof the skies have opened 12 And thenthe downpour became over the landforty days and forty nights 13 In the

1 On ʔɛlōhı m The Samaritan and Syriac reads ʔɛlōhı m here Masoretic text has הוהיSeptuagint combines the two as הוהי ʔɛlōhı m I chose ʔɛlōhı m here because throughoutGenesis where יהוה is used in the phrase And יהוה said tofor [name] to אל is used andnot for ל as here With ʔɛlōhı m in the phrase And ʔɛlōhı m said tofor [name] to (seeאלGenesis 917) or for (see Genesis 613)ל is used 2 On two two The Masoretic Textlacks the second two Samaritan Greek Syriac and Vulgate all include it 3 On maleand female male and female So reads the Samaritan and the ancient translations TheMasoretic Text has instead [a] man and his woman twice in this verse in verses 3 9 amp16 it reads as the others male and female 4 On pure This word is present in the

Samaritan and Greek texts but absent from the Masoretic text 5 On and from theflapperkind which it [is] not pure two two male and female Preserved in the Greek Septuagint this fits the pattern given above but seems to have dropped from the textpreserved in all the other texts Genesis 87 amp Leviticus 1115 indicate that Nō h didindeed preserve impure birds on the float and not just the pure ones 6 On -waters-The BHS suggests this word was added to the Hebrew text of Genesis 617 and may nothave originally been here either 7 On from The Masoretic Text omits the singleconsonant translated here as from the Samaritan Greek Syriac and Vulgate includethe word 8 On הוהי Samaritan reads הוהי Masoretic text has ʔɛlōhı m I chose יהוהhere because throughout the rest of the Pentateuch יהוה occurs in the phrase like which_____ has (laid) [name] command (see Exodus 1228 4023 Numbers 822) The phrase is

less commonly found with ʔɛlōhı m and doesnt include the name of the personcommanded (Genesis 716 214) 9 On the This the is present in the Samaritan andSeptuagint but absent from the Masoretic Text 10 On [re]newal This word ש ד ח is usedonly of the [lunar] month its first day and the celebrations associated with its first day

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2735

27 15 February 2011 Genesis 78

bone of this day11 has come No h andŠe m and Ḫauml m and Yap ɛt -the sons of No h- and No hs woman and his sonsthree women with him12 to the float 14

those and all the livingkind for its kindand all the large-quadrupedkind for itskind and all the quiet-moverkindquietly-moving over the ground for itskind and all the flapperkind for itskind every bird every wing13 15 Andso they came to No h to the float twotwo from all the flesh which in it [has]spirit of lives 16 And the [ones] coming -male and female from all flesh- have

come like which ʔɛlōhı m had (laid) himcommand And then יהוה closed-upencompassing him 17 And then becamethe inundation forty days14 over theland and so the waters increased andthen they lifted the float and so it rosefrom over the land 18 And so thewaters became strong and so theyincreased greatly over the land and sothe float went over the faces of the

waters19

And the waters have beenstrong -greatly greatly- over the landand then all the high mountains which

[were] sub(jacent) all the skies werecovered 20 fifteen cubits from abovethe waters have been strong And sothe mountains15 were covered 21 And

so all flesh quietly-moving over the landexhaled [its final breath] in theflapperkind and in the large-quadrupedkind and in the livingkindand in all the swarmerkind swarmingover the land and all the ʔaumldauml m 22 allwhich [had] breath of spirit of lives16 inits inhalers from all which [was] in thedrained[land] has died 23 And so Hewiped(away)17 all the stood-up

(substance) which [was] over the facesof the ground from ʔaumldauml m as-far-aslarge-quadrupedkind as-far-as quiet-moverkind and as-far-as theflapperkind of the skies And so theywere wiped(away) from the land Andthen remained distinctly No h and [theflesh] which [was] with him in the float24 And so the waters became strongover the land fifty and a hundred days

8 And then ʔɛlōhı m remembered

1

Nō h and all the livingkind and allthe large-quadrupedkind which [was]

11 On In the bone of this day This literal translation of the Hebrew text reveals aHebrew idiom the bone of something is its essence its self itself So In the bone of this day conveys the sense In this day itself 12 On with him BHS suggests thisreading which is supported by the Septuagint and the Pseudo-Jonathan Targum andGenesis 816amp18 The Masoretic Text has with them In with him there is theimplication that they are saved through being with righteous Nō h because they are hisfamily A mans family is made up of himself his wife his male offspring and their wivesand his unmarried female offspring 13 On every bird every wing These words arelacking from the Septuagint but present in the Masoretic Syriac and Samaritan textsThe BHS suggests to delete them 14 On forty days The Septuagint has forty days andforty nights as in 712 the Masoretic Samaritan and Syriac texts do not include andforty nights here 15 On the mountains The Septuagint and Syriac have the highmountains here as in the preceding verse which is perhaps correct Masoretic Text andSamaritan has simply the mountains here 16 On breath of spirit of lives TheSeptuagint and Vulgate read simply breath of lives 17 On And so He wiped(away) Soreads the Masoretic Text and Septuagint The King James Version reads And every livingsubstance was destroyed and the BHS suggests that the verb may be mediopassive(Niphal) rather than simple active (Qal) Has the direct object marker ת א not beennoticed Its presence marks all the stood-up(substance) as being an object of atransitive verb rather than the subject of a mediopassive verb 1 On ʔɛlōhı m

remembered Not that Nō h had ceased to be in ʔɛlōhı ms mind Rather this Hebrew verbfor remember implies bringing something to the forefront of ones mind bringing athought into focus ʔɛlōhı ms focus has at this point changed from flooding the world torestoring Nō h and those with him

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2835

2815 February 2011Genesis 8

with him in the float And then ʔɛlōhı mcaused spirit2 to traverse over the land

And then the waters subsided 2 Andthen [the] springs of [the] deep and the

meshes of the skies were confined andso the downpour from skies waswithheld 3 And then the watersreturned from over the land [a] goingand [a] returning And then the waters(became)deficient from [the] end of [the] fifty and a hundred days 4 Andthen the float reposed in the seventh[re]newal in the seventeenth day of the[re]newal over the mountains of

ʔaraumlrauml t3 5 And the waters have been[a] going and [a] becoming deficient as-far-as the tenth [re]newal In the tenthin [day] one for the [re]newal theheads of the mountains have been seen6 And then it became from the end of forty days and then No h opened thewindowhole of the float which he haseffectuated 7 And then he sent(away)the crow4 and then it went out -(a)

going out and (a) returning- as-far-asthe drying of the waters from over theland 8 [And then No h (made)delayseven days]5 And then he sent(away)the dove from with him for seeing

Have the waters (become)lightweightfrom over the faces of the ground 9

And the dove has not found repose forthe concavity of its foot and so it

returned to him to the float as thewaters [were] over the faces of all theland And then he sent his hand andthen he took it and then he caused it tocome to him to the float 10 And then he(made)delay6 still(more) seven otherdays and then he caused addition [for]sending(away) the dove from the float11 And then the dove came to him for[a] time of [an] evening and see A

ripped-off leaf of [an] olive(tree) in itsmouth And then No h knew the watershave (become)lightweight from overthe land 12 And then he (made)delay7

still(more) seven other days and thenhe sent(away) the dove and it has notadded returning to him still(more) 13

And then it became in one and sixhundred years [for the lives of No h]8 inthe first [[re]newal] in [day] one for the[re]newal the waters have drainedfrom over the land And then No hcaused the covering of the float to turn-aside and then he saw and see Thefaces of the ground have drained 14

2 On spirit In this verse wind is implied Ive tried to translate this word ח ו רconsistently as spirit The Latin word spiritus originally meant breath but came to beused to mean the non-physical lifeforce of a living being (animus) All these meanings arewithin the word ח ו ר Indeed it could be argued that wind and breath are non-physicalwhilst made up of moving particles it is the flow of the particles which makes itbreath rather than just being air Is flow physical 3 On the mountains of ʔaraumlrauml tNote that the name ʔaraumlrauml t -Urartu in Assyrian- was the name of a large geographicregion in which there was a kingdom in the early 1st millenium BCE Somewhere in themountain ranges of this large geographic region the float came to rest A mountain aboutthe border of Armenia now bears the name Ararat from this account 4 On the crow After the crow the Septuagint has to know if the water has ceased perhaps from verse8 5 On [And then Nō h (made)delay seven days] This sentence is added at thesuggestion of the BHS Verse 10s other seven days seems to suggest that Nō h haddelayed a first seven days here 6 On And then he (made)delay The BHS says it isprobably to be read this way The Masoretic text has חל י And then he perforated [to doוsomething new] that is he began 7 On And then he (made)delay The Piel verb hasbeen translated as the BHS suggests it should probably be both here and in verse 10 but

what is found here in the Masoretic text is the Niphal חל י י And then he was delayed 8ו On [for the lives of Nō h] The Septuagint has these words here as also found inGenesis 711 Their meaning is implied whether or not they were copied to this locationor they dropped from it

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2935

29 15 February 2011 Genesis 89

And in the second [re]newal in theseven and twentieth day for the [re]newal the land has dried

15 And then ʔɛlōhı m worded(up) to

No h saying 16 Go out from the float you(s) and your(s) woman and your(s) sons and your(s) sons women with

you(s) 17 And9 all the livingkind which[is] with you from all flesh in theflapperkind and in the large-quadrupedkind and in all the quiet-moverkind quietly-moving over theland bring out with you And then theywill swarm in the land and then they

shall (re)produce and then they shallincrease over the land 18 And thenNo h came out and his sons and hiswoman and his sons women with him19 And10 all the livingkind all the large-quadrupedkind and all the flapperkindand all the quiet-moverkind quietly-moving over the land11 for theirfamilies they have come out from thefloat

20 And then No h built [a] ritual(firestand) for יהוה and then he took from all the pure large-quadrupedkindand from all the pure flapperkind andthen he caused to ascend ascenders inthe ritual(firestand) 21 And then יהוהsmelled the smell of the contentmentand then יהוה said to his heart I will

not still(more) cause addition formaking the ground lightweight12

because of the ʔaumldauml m as thehandiwork of the heart of the ʔaumldauml m

[is] bad from his youth and I will notstill(more) cause addition for smitingall living like which I have effectuated

22 Still all the days of the land seedand harvest and coldness and hotnessand warming-season and cooling-season13 and day and night shall notsabbatize

9 And then ʔɛlōhı m goodspoke No hand his sons and then He said for

them (Re)produce and increase andfill the land1 2 And the fear of you(pl)and the breaking-dread of you(pl) isover all the livingkind of the land 2[andover all the large-quadrupedkind] andover all the flapperkind of the skies[and]3 in all which the ground quietly-moves and in all the fishes of the seain your(pl) hand they have been given3 All quiet-moverkind which it [is] livingshall be for you(pl) for food likegreenness of vegetation I have givenfor you(pl) all 4 Distinctly flesh in itsbreather [its blood]4 you(pl) shall noteat 5 And distinctly your(pl) blood for

your(pl) breathers I seek from [the]hand of all [the] livingkind I seek it andfrom the hand of the ʔaumldauml m from the

9 On And Samaritan Septuagint and Syriac include Masoretic Text omits 10 OnAnd Samaritan Septuagint Syriac and Vulgate include most manuscripts of theMasoretic Text omit 11 On all the large-quadrupedkind and all the flapperkind and allthe quiet-moverkind quietly-moving over the land So reads the Septuagint but theMasoretic Text reads all the quiet-moverkind and all the flapperkind all [those] quietly-moving over the land and the Samaritan reads all the flapperkind and all the quiet-moverkind quietly-moving over the land 12 On for making the ground lightweightHebrew idiom to curse belittle make to be of little value 13 On warming-season andcooling-season Traditionally translated summer and winter these two seasonsapparently make up the whole year But the focus of warming-season is the fruit of summer and cooling-season seems to include autumn and winter 1 On (Re)produceand increase and fill the land These are again the words of Genesis 128 signifying anew beginning albeit man is already bad from his youth now (Genesis 821) 2 On [andover all the large-quadrupedkind] Absent from the Hebrew texts suggested by the

manuscripts of the Septuagint 3 On [and] Present in some manuscripts of theMasoretic Text and Samaritan Pentateuch 4 On [its blood] The BHS suggests this is agloss -an addition to the text- to explain the meaning of in its breather The Hebrewsyntax of the verse would be more usual without it

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3035

3015 February 2011Genesis 9

hand of the man and5 his brother I seek the breather of the ʔaumldauml m

6 [One] spilling the blood of theʔaumldauml m

~ in the ʔaumldauml m6 his blood shall bespilt

as in [the] silhouette of ʔɛlōhı m~ He has effectuated the ʔaumldauml m7 And you(pl) (Re)produce and

increase~[And]7 swarm in the land and

dominate8 in it8 And then ʔɛlōhı m said to No h and to

his sons with him saying 9 And I see

me [Im] causing my covenant tostand [my covenant] with you(pl) andwith your(pl) seed after you(pl) 10

And with all the breatherkind of thelivingkind which [is] with you(pl) inthe flapperkind and9 in the large-quadrupedkind and in all thelivingkind of the land with you(pl)from all the out-goers of the float [forall the livingkind of the land]10 11 And

so I cause my covenant to stand with you(pl) and all flesh shall not be cutoff still(more) from the waters of theinundation and there shall not be still(more) [an] inundation for ruining theland 12 And then ʔɛlōhı m said This[is] the sign of the covenant which I[am] giving between me and you(pl)

and all breatherkind of livingkindwhich [is] with you(pl) for generationsof unseentime 13 My bow I have givenin the cloud and so it shall be for [a]

sign of [a] covenant between me andthe land 14 And then it shall be in myclouding a cloud over the land andthen shall be seen the bow in the cloud15 And then I will remember mycovenant which [is] between me and

you(pl) and all breatherkind of livingkind in all flesh and the watersshall not still(more) become for [an]inundation for ruining all flesh 16 And

so the bow shall be in the cloud and Iwill see it for remembering [a]covenant of unseentime betweenʔɛlōhı m and all breatherkind of livingkind in all flesh which [is] overthe land 17 And then ʔɛlōhı m said toNo h This [is] the sign of the covenantwhich I have caused to stand betweenme and all flesh which [is] over theland

18 And so the sons of No h became thegoers-out from the float Še m andḪauml m and Yap ɛt And Ḫauml m [was] thefather of Kanaʕan 19 Three [are] thesethe sons of No h and from these hasshcattered11 all the land

20 And then No h perforated [tobecome] a man of the ground and then

5 On and Some Masoretic manuscripts the Cairo Genizah the Samaritan Syriac and Vulgate include this word Without it the man of his brother could be understood6 On in the ʔaumldauml m That is by the ʔaumldauml m In both Biblical Hebrew and Greek in not

only used as a locative preposition but is also used to signify the agent bythrough whomsomething is done 7 On [And] The ancient translations the Samaritan version and afew manuscripts of the Masoretic Text include this and 8 On [dominate] The knowntexts have increase ו רב ו as already found earlier in this verse but the BHS suggests itbe emended to ו רד ו dominate on the basis of Genesis 128 Origens recension of theSeptuagint (that found in his Hexapla) supports this emendation reading κατακυριεύσατεαὐτῆς as in Genesis 128 As can be seen a scribal error involving a single letter couldchange ו רד ו dominate into ו רב ו increase 9 On and The Cairo Genizah SamaritanSeptuagint Syriac and some Targums support this and The Masoretic text omits it10 On [for all the livingkind of the land] These words are absent from the Septuagintand the BHS suggests that they are perhaps to be deleted 11 On shcattered The root

נפץ at some times means to scatter and at other times means to shatter Were theseperhaps originally two distinct roots I have coined a word shcattered to translate this verb leaving it to the reader to recognise the verb and determine from each contextwhich sense is meant

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3135

31 15 February 2011 Genesis 9-19

he planted [a] vineyard 21 And then hedrank from the wine and then he wasintoxicated And then he revealedhimself in the midst of his tent 22 And

then Ḫauml m -the father of Kanaʕan- sawthe nakedness of his father And thenhe (made) [it] manifest12 for his twobrothers in the outside 23 And thenŠe m and Yap ɛt took the cloth and thenthey set [it] over the shoulder(girdle) of the two of them and then they wentbackward and then they covered(up)the nakedness of their father and theirfaces [were] backward and the

nakedness of their father they have notseen 24 And then No h awoke from hiswine and then he knew what his smallson13 has effectuated for him 25 Andthen he said

Accursed [is] Kanaʕan~ Servant of servants14 shall he be for

his brothers26 And then he saidGoodspoken [is] יהוה ʔɛlōhı m of Še m

~ and let Kanaʕan be [a] servant forhim27 Let ʔɛlōhı m cause spreading(open)

15 for Yap ɛt~ and let him settle in the tents of

Še mand let Kanaʕan be

~ servant for him28 And then No h lived after the

inundation three hundred years andfifty years 29 And then all the days of

No h became nine hundred years andfifty years and then he died

102 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

112 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

122 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

132 3 4 5 6 7 8 9 10 11 12 13 14 15 16 1718

142 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24

152 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21

162 3 4 5 6 7 8 9 10 11 12 13 14 15 16

172 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27

182 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33

192 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38

12 On (made)manifest Such is the root meaning of this verb It usually refers tomanifesting something by narrating it Whether by word or deed Ḫauml m manifested hisfathers nakedness -that which is to be covered not exposed- and thus he greatly shamedhis father 13 On his small son Nō hs younger son The order of Nō hs sons is alwaysfound in Scripture as Še m and Ḫauml m and Yap ɛt and this may imply birth order TheBook of Jubilees gives this order and specifically states birth years for each This ordermakes Ḫauml m the middle son younger only than Še m Could it be that the small sonreferred to here is in fact Nō hs grandson Kanaʕan who perhaps on being informed of Nō hs nakedness effectuated some unmentioned evil even worse than Ḫauml m did It isKanaʕan that becomes the subject of the curses that follow In the Book of Jubilees710-14 it applies the phrase younger son to the youngest son of Ḫauml m [Nō h] knew allthat his younger son had done unto him and he cursed his son and said Cursed beCanaan And Ham knew that his father had cursed his younger son and he wasdispleased that he had cursed his son and he parted from his father he and his sons with

him Cush and Mizraim and Put and Canaan but neither does it explain what this younger son Kanaʕan actually did 14 On Servant of servants This means a mostservant-like servant Likewise King of kings means a most kingly king 15 On Letcause spreading(open) This verb sounds almost the same as the name Yap ɛt

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3235

3215 February 2011Genesis 20-50

202 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18

212 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

222 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24

232 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

242 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55 56 57 58 59 60

61 62 63 64 65 66 67

252 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

262 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35

272 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46

282 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

292 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35

302 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43

312 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55

322 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

332 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

34

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31

352 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

362 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43

372 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36

382 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

30

392 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

402 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

412 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55 56 57

422 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38

432 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 3031 32 33 34

442 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

452 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28

462 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

472 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31

482 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

492 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33

50

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3335

33 15 February 2011 Deuteronomy 1-22

12 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29 30 31 32

33 34 35 36 37 38 39 40 41 42 43 44 45 46

22 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29 30 31 3233 34 35 36 37

32 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29

42 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29 30 31 32

33 34 35 36 37 38 39 40 41 42 43 44 45 46 47

48 49

5

2 3 4 5 6 I [am] your(s)יהוה ʔɛlōhı m

which I have caused you(s) toexit from the land of Egypt from ahouse of servants 7 There shall not befor you(s) other ʔɛlōhı m against myface 8 You(s) shall not make for you(s)an idol statue1 Every appearancewhich [is] in skies from above or which[is] in the land from sub(jacent) orwhich [is] in the seas from sub(jacent)to the land 9 10 11 12 13 14 15 16 17 18 19

20 21 22 23 24 25 26 27 28 29 30 31 32 33

6

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25

72 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26

82 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20

92 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29

10

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

112 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

122 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

132 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18

142 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

152 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

162 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

172 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

182 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

192 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21

202 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

212 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

222 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

30

1 On idol statue This Hebrew word is only used Biblically for statues involved inworship

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3435

3415 February 2011Deuteronomy 2324

232 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25

24Because a man takes a womanand then1 he marries her and

then it happens if she doesnt findfavour in his eyes because he has foundin her a nakedness of a thing and thenhe writes2 for her an account of cuttingoff and then he gives in her hand and

then he sends her from his house 2 andthen she exits from his house and thenshe goes and then she becomes foranother man 3 and then the latter man

hates her and then3 he writes for heran account of cutting off and then hegives in her hand and then he sendsher from his house or because thelatter man dies which he took her to

1 On Because a man takes a woman and then Here יהוה first tackles this manmadecustom which he hated (Mal 216) rather than endure in the oneness that יהוה haddesigned a man and his wife to endure in (Gen 224) the people had a custom of sendingtheir wives away because they had ceased to look on them with favour They sent themwith a written account which in their eyes severed the oneness of the marriage In three verses יהוה outlines 1) their divorce custom 2) what it caused the woman to do and 3)what the woman was likely to suffer In the fourth verse he applies a penalty to the onewho has initiated this chain of events the man who divorced her in the first place isrestricted from taking her again The wife which he chose not to treasure has become

forbidden to him he thus cannot chose to do love or hatred to her anymore for his choicehas been made and has produced defilement and abominable consequence Evidently יהוהwanted His people to see the bad consequences of this custom of theirs and perhapssome of them would hesitate from divorcing their wives Why did He not absolutely forbiddivorce Messiah answers that it was because of their stubbornness (Mt 198) forbiddingthe custom would not stop them doing it Messiahs teaching deals more completely withdivorce in as much as it reveals the will of הוהי will for marriage that what He has boundshould be honoured until death (Mk 102-12 1Cor 739) יהוה also supplies His Spirit tothose who receive Messiahs teaching so that now His people may not be natural hard-hearted carnal and rebellious in their customs but instead agreeable to יהוה andempowered to do all His will 2 On and then he writes This is just another link in thechain of events marked just like the other links with the consecutive preterite It is not as

the KJV or as the Pharisees took it(Mt 197) that the man is commanded to do any of thisIndeed this passage does not even approve of what he does but instead penalises him forthis action(v4) This passage does not approve of divorce on the basis of a nakedness of athing or on the basis that he hates her (v3)Therefore any discussion of sufficientgrounds for divorce is made void even as יהוה has given no approval of this custom onany grounds 3 On the latter man hates her and then The first verse narrates thewomans husbands actions because he finds in her a nakedness of a thing and this versenarrates the latter mans actions on the basis that he hates her The Pharisaic schools of Hillel and Shammai took a nakedness of a thing as though יהוה had indicated in thisphrase what was sufficient grounds for divorce and then they argued about what anakedness of a thing could mean whether it be as mild as spoiling the food (Hillel) or as

severe as sexual sin (Shammai) But this latter man divorces because he hates herWould either party argue that יהוה had indicated that hatred is sufficient grounds fordivorce Rather it is all merely a narrative without any sanctioning of divorce or anyrestriction until verse 4

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3535

35 15 February 2011 Deuteronomy 24-34

him for a woman 4 he shall not be able4

-her husband the first which he senther- to return to take her to become forhim for a woman after which she has

caused herself to become defiled for it[is] an abomination5 against the face of יהוה and you shall not cause the land tosin which yourיהוה ʔɛlōhı m gives to you[for] property 5 6 7 8 9 10 11 12 13 14 15 16

17 18 19 20 21 22

252 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19

262 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19

272 3 4 5 6 7 8 9 10 11 12 13 14 15 16 1718 19 20 21 22 23 24 25 26

282 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55 56 57 58 59 60

61 62 63 64 65 66 67 68

292 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

302 3 4 5 6 7 8 9 10 11 12 13 14 15 16 1718 19 20

312 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

30

322 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52

332 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

342 3 4 5 6 7 8 9 10 11 12

4 On he shall not be able See verse 1s notes regarding this restriction placed on thehusband] [On her husband In this whole narrative יהוה calls nobody but the firsthusband her husband] [On she has caused herself to become defiled This passive

reflexive verb states that she has caused herself to be defiled She has caused herself tobe defiled by the actions she took in verse 2 which were provoked by her husbandsactions in verse 1 This clearly shows that the second relationship was a defiling sexualrelationship -a form of sexual immorality and not a pure marriage in s eyes- for herיהוהhusband still lived (Rom 73) The divorced woman who understands this thus hasopportunity to not be defiled by entering a second relationship 5 On it [is] anabomination יהוה shows His disapproval of this entire situation so that His people mightlikewise sense the abomination of the defiling sexual relationship between a mans womanand another man It is not the taking back of the defiled wife that is abomination butrather to do so would be to receive what has been defiled by a defilement which should beseen as a defilement the relationship with a man other than her husband Likewise יהוה

has considered His people defiled which have broken faith with Him and whored afteridols (Jer 3 1) And yet as defiled as they have become from their other lovers He calls

Page 14: Scriptures Of The Faith Once Delivered

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1435

1415 February 2011Genesis 2

day and so He set it apart5 as in it Hehas rested from all His work whichʔɛlōhı m has created for effectuating

4 These [are] the generations6 of the

skies and the land in their beingcreated In the day7 of יהוה8 ʔɛlōhı mseffectuating skies and land9 5 and[when] all the shrubkind of the fieldbefore it was(being) in the land and allthe vegetation of the field before it wasoutsprouting10 as יהוה ʔɛlōhı m has notcaused rain over the land and [there]wasnt ʔaumldauml m for serving the ground 6

and a vapour was ascending from the

land and then it was causing all thefaces of the ground to drink 7 and thenיהוה ʔɛlōhı m handcrafted11 the ʔaumldauml mloam from the ground And then Heblew in his inhalers12 the breather of

lives13 and the ʔaumldauml m became for abreather of livingkind

8 And then יהוה ʔɛlōhı m planted agarden14 in ʕedɛn15 from[the]east16

And then He set there the ʔaumldauml m whichHe has handcrafted 9 And then יהוהʔɛlōhı m caused to outsprout from theground all treekind desireable forappearance and good for food and thetree of the lives17 in the midst of thegarden and the tree of the knowinggoodness and badness18 10 And astream19 [was] going out from ʕedɛnfor causing the garden to drink and

from there it was separating and thenbecoming20 for four heads 11 Thename of the one [is] Pıšo n21 that [is]the (one) turning around all the land of

5 On He set it apart The root קדש refers to something which is specially ʔɛlōhı ms of Hisnature or set apart for His purpose It may also refer to things which are special to a falseʔɛlōhı m and thus detestable to the true ʔɛlōhı m Here ʔɛlōhı m is choosing the seventhday and setting it apart from all other days as a day which is special to Him What isspecial in His eyes is (to be) special in the eyes of His people (see Exodus 208)

6 On These [are] the generations This phrase typically begins genealogical accounts(eg Gen 69 Gen 1110 Gen 1127) and here indicates the beginning of a secondaccount of the creation The second account focuses on other details of the creation thefirst man and his woman and their first sin by which death came to all humankind (Rom512) 7 On In the day Arguably the sixth day (see verse 7) 8 On הוהי This is therevealed personal Name of our Creator spelled in Hebrew letters See Exodus 315 andthe note in the Preface 9 On skies and land So reads the Greek and the Samaritan versions Masoretic text land and skies 10 On before it was (being) outsproutingThe word outsprouting gives the intended sense of the phrase before it was (being) itis not that the organisms did not yet exist in the ground but rather that they were not yetin the mature form of shrubs 11 On handcrafted This verb refers to the shaping actionof a potter Biblical language is full of beautiful concrete words which can neverthelessbe used in figurative ways (see Psalm 7417) 12 On inhalers Paired inhalers nostrils13 On lives The Hebrew abstract noun corresponding to English life is locked inplural a plurale tantum 14 On garden An enclosure for plants 15 On ʕedɛn TheGreek spelling εδεμ in the LXX and Hexapla evidences that the first vowel was shortʕedɛn means a delight 16 On from[the]east This word means the former position (of the sun) in the day 17 On the tree of the lives ʔɛlōhı ms Wisdom is said to be such atree (Proverbs 318) 18 On goodness and badness The two Hebrew words are thisbroad in meaning They refer to what is morally good and bad but also to what ispleasant and unpleasant and so on 19 On stream No rain yet (verse 5) but yet astream Revelation 221 may indicate the source of this life-giving stream 20 On andthen becoming The verb והיה begins the phrase and is thus consecutive to the

preceeding verb separating and carries its tense Such forms are sometimes calledconverted perfects because they look like the perfect form but are used for consecutiveevents in an imperfect tense narrative 21 On Pıšō n This streams name may meansomething like Disperser

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1535

15 15 February 2011 Genesis 2

the Hawılauml 22 [in] which there [is] thegold 12 And the gold of that land [is]good There [is] the bdellium23 and thestone of the beryl24 13 And the name of the second stream [is] Geho n25 that[is] the (one) turning around all theland of Kuš26 14 And the name of thethird stream [is] Hiddɛqɛl27 that [is]the (one) going east of ʔaššu r28 Andthe fourth stream that [is] Pərauml t29

15 And so יהוה ʔɛlōhı m took the ʔaumldauml mand He caused him to rest in thegarden of ʕedɛn for serving it and for

looking(after) it

16

And then ʔɛlōhıיהוה m (laid)command over the ʔaumldauml msaying From all the treekind of thegarden (as) eating you(s) eat30 17 andfrom the tree of the knowing goodnessand badness you(s) shall not eat from

it as in the day of your(s) eating fromit (as) dying you(s) die31

18 And then יהוה ʔɛlōhı m said Notgood (is) the ʔaumldauml ms being only

himself I effectuate for him a helperlike his complement32 19 And then יהוהʔɛlōhı m handcrafted (again) from theground all the livingkind of the fieldand all the flapperkind of the skies andthen He caused [them] to come to theʔaumldauml m for seeing what he calls for itand all which the ʔaumldauml m calls for it -abreather of livingkind33- that is itsname 20 And so the ʔaumldauml m called

names for all the large-quadrupedkindand for all the flapperkind of the skiesand for all the livingkind of the fieldand for the ʔaumldauml m was not found ahelper like his complement 21 And thenיהוה ʔɛlōhı m caused a sloom to fall overthe ʔaumldauml m and so he fell asleep And

22 On the Hawılauml This place name has the letters of the root hwl which speaks of twisting around The name may originate from the twisting of the Pıšō n stream aroundthis place 23 On the bdellium Does בדלח to refer to bdellium resin or perhaps topearls In the other occurrence (Num 117) the מן from the skies is likened to בדלח inappearance 24 On the stone of the beryl A precious stone of some kind may beindicated by אבן השהם The Aramaic Peshitta translates it as ברולא beryl here and in Exodus2820 25 On Gehō n The Septuagint has γηων rather than γιων which would betteralign with Tiberian Gıhō n The e may be because of the pronunciation of the guttural hlowering the preceding vowel On the other hand Arabic jayha nu is used for large riversand ay regularly shifts to e in Hebrew as also stressed a to ō The name of this streammay mean something like burster 26 On Ku š Ku š was a ancient black Africankingdom around Sudan and the south of Egypt Their ancestor was Kuš son of Hauml m son of Nō ɛh who was saved through the deluge 27 On Hiddɛqɛl This name may mean rapidor swift In the Septuagint it is translated Τιγρις Tigris 28 On ʔaššur Assyria 29 On Pərauml t This streams name may mean fruitful In the Septuagint it is ΕυφρατηςEuphrates 30 On (as) eating you(s) eat The Hebrew Infinitive Absolute often has anadverbial function and is often used with a verb of the same root to emphasize verbalaction as here 31 On (as) dying you(s) die This adverbial treatment of the Infinitive Absolute reveals what really happened when our ancestors ate from that tree they beganto die in a dying manner as do we each day in this corrupted mortal body 32 On a

helper like his complement Woman was created from the man and for the man as Paultaught (1Corinthians 118-9) Woman is mans helper and is fashioned to be suitable forhim his complement which fits him 33 On a breather of livingkind The BHS suggeststhese words are an added explanation specifying what the man was naming

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1635

1615 February 2011Genesis 2

then He took one of his side(bone)s34 And then He closed-up the flesh (as) sub(stitute for) it 22 And then יהוה ʔɛlōhı mbuilt the side(bone) -which He has

taken from the ʔaumldauml m- for a woman35 And then He caused her to come to theʔaumldauml m 23 And then the ʔaumldauml m said

This(one) [is] the instant~ bone from my bones

~~ and flesh from my fleshfor this(one)~~ [a name] Woman36 is called~ as from her man37

~~ this(one) has been taken24 On[account of this] so (a) man

loosens(from) his father and his motherand then he adheres in his woman38and so the two of them39 become for

34 On He took one of his side(bone)s Ribs Do ʔaumldauml ms sons have one less rib than hisdaughters No both male and female descendants of ʔaumldauml m have twelve pairs of ribs If ʔaumldauml m had lost his arms would his children be born without arms Of course not TheScripture does not say that יהוה ʔɛlōhı m removed or altered any of ʔaumldauml ms DNA so wewould not expect that ʔaumldauml ms descendants would be affected by his loss of a ribLikewise the Scripture does not say that ʔaumldauml m was once both male and female or thathis feminine nature was taken away from him and formed into a woman This is a modernand false teaching and is as ludicrous as saying that the heavenly Father lost His Wisdom

or was in any way diminished when He spoke forth His Word Rather ʔaumldauml m had withinhim before and after losing the rib the creational potential of all that is male and all thatis female The wonderful feminine nature of a woman is what manifests in the absence of that which is specifically (and likewise wonderfully) male Like ʔaumldauml m his sons todayhave within them all that is needed to make a male or a female the male humanpossesses both X and Y sex chromosomes The converse is not true A female human hasonly X sex chromosomes It is impossible to make a male human from a female humanschromosomes Therefore modern genetics confirms that a woman can be fashioned fromthe genes of a man but not vice versa 35 On for a woman To be a womanwife Theword for woman is the same as for wife throughout Scripture 36 On Woman ʔɛššauml inOrigens Hexapla Masoretic Text evidences a further attenuation of the first vowel ʔiššauml 37 On from her man From ʔıšauml h = her man(husband) So reads the SamaritanPentateuch Targum Onqelos and the Septuagint The Masoretic text reads ʔı š (a) manThe original pronunciation of man and woman is unknown but as in English the twowords have a similar pronunciation in Hebrew and several other Semitic languages Itcould be that the original difference was a š in man (in ʔanš- perhaps) and a softer θ inwoman (in ʔanθ- perhaps) 38 On he adheres in his woman It is quite uncreationalthat a man should tear away from his woman with whom he has become one flesh39 On the two of them So reads the Septuagint the Syriac and the Vulgate also theSamaritan versions and several Targums (Neofiti Pseudo-Jonathan Genizah TargumFragment) The words are also present in the Masters quotation of the passage inMatthew 195 and Mark 108 and also Pauls in 1Co 616 and Eph 531 The MasoreticText does not have these words Why Was there something wrong in the eyes of scribes

in this statement that two of them become one flesh Perhaps their acceptance of their ancient Hebrew customs of polygyny or of divorce and remarriage But such thingsיהוה ʔɛlōhı m neither commanded nor approved of from the beginning they have not beenso (Matthew 198) but marriage has been for just the two of them

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1735

17 15 February 2011 Genesis 23

one flesh 25 And so40 the two of themwere uncovered41 the ʔaumldauml m and hiswoman and they were not ashamed of themselves42

3and the snake has beencircumspect1 more than all the

livingkind of the field which יהוהʔɛlōhı m has effectuated And then hesaid to the woman Even as ʔɛlōhı mhas said2 you(pl) shall not eat from allthe treekind of the garden 2 And thenthe woman said to the snake From thefruit of the treekind of the garden weeat 3 and from the fruit of the tree

which (is) in the midst of the gardenʔɛlōhı m has said You(pl) shall not eatfrom it and you(pl) shall not touch in

it lest you(pl) die 4 And then thesnake said to the woman You(pl) willnot (as) dying die 5 -as ʔɛlōhı m (is)knowing- as in the day of your(pl)

eating from it your(pl) eyes will thenbecome open and then you(pl) willbecome like the ʔɛlōhı m3 knowers of goodness and badness 6 And then thewoman saw as good the tree for foodand as a longing it (was) for the eyesand the tree was desirable for causinginsight And then she took from itsfruit And then she ate And then shegave also for her man with her4 And

then they ate 7 And then the eyes of the two of them were opened and theythen knew them(selves) as uncovered

And then they sewed together leaves of

40 On And so The consecutive preterite typically marks a verb which is temporally andor logically consequent If temporal consequence is meant it would mean that the twobecame naked after the ʔaumldauml ms declaration about his woman in verse 23 I have takenthe verb as logically consequent which thus implies that their Creator left them nakedbecause they were to adhere to each other as described in verse 24 their nakedness

facilitated this Nakedness facilitates sexual arousal and facilitating sexual arousal istotally appropriate in the context of a valid marriage such as this one But it is totallyinappropriate to make a display of nakedness out of this context Some forms of public art-ancient modern and even religious- can only be justified by refusing this simple truththat nakedness facilitates sexual arousal 41 On uncovered There is a wordplay (pun)between uncovered ʕarummı m in this verse and circumspect ʕaumlru m in the nextlinking the two verses 42 On they were not ashamed of themselves Or of each otherThis translates the reflexivereciprocal nature of the hitpaʕʕel stem Here the beauty of the first state of human sexuality is shown In this proper context of valid monogamousmarriage sex is wonderful and nothing to be ashamed of But outside of the propercontext so much harm has been done outside the Creatorss plan that sex has become ashameful thing for many 1 On circumspect The ʔaumldauml m and his woman were ʕarummı m(uncovered) and the snake was ʕaumlru m (circumspect) more than all And whilst theywere ʕarummı m without being ashamed the ʕaumlrum snake ought to have been ashamedfor the way he used his craftiness here 2 On Even as ʔɛlōhı m has said If it is so to beread it seems the first in the Scripture to exaggerate a command of ʔɛlōhı m was thesnake 3 On the ʔɛlōhı m This may be interpreted as singular or plural here In theplural sense ʔɛlōhı m can refer to mighty beings (the angels according to the Greek translation of Psalm 85 who are also called sons of ʔɛlōhı m in Job 16 amp 21 and Genesis624) who apparently were created with a knowledge of goodness and badness perhapsthat they might see and commend the work of הוהי ʔɛlōhı m (see Job 387) 4 On her manwith her Her man was with her during this transgression of הוהי ʔɛlōhı ms command anddid not keep her from it What a failure of leadership and of taking responsibility for the

woman that יהוה ʔɛlōhı m had brought to him (222) Did he wrongly assume that hewould not be held responsible for her and that by blaming her for her own actions hewould thereby justify himself even if he follows her example (verse 12) Likewise his firstson makes himself not to know his responsibility for his younger brother (49)

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1835

1815 February 2011Genesis 3

a fig(tree) And so they effectuated forthem(selves) bindings5

8 And then they heard the sound6 of יהוה ʔɛlōhı m going(to and fro) in the

garden for the spirit of the day andthen the ʔaumldauml m hid himself and hiswoman from the faces7 of יהוה ʔɛlōhı min the midst of the treekind of thegarden 9 And then יהוה ʔɛlōhı m calledto ʔaumldauml m And then He said for himWhere [are] you(s) 10 And then hesaid Your(s) sound I heard in thegarden And then I feared as naked[am] I and then I hid (myself) 11 And

then He said Who (made)manifest for you(s) as naked you(rself)(s) Is it thatfrom the tree (of) which I (laid) youcommand for not (to) eat from it you(s) have eaten 12 And then the ʔaumldauml msaid The woman which you(s) gave tome she gave for me from the tree andthen I ate 13 And then יהוה ʔɛlōhı m

said for the woman What [is] this you(s) have effectuated And then thewoman said The snake (caused) medelusion and then I ate 14 And then

יהוה ʔɛlōhı m said to the snakeAs you(s) have effectuated this

accursed you(s) [are] from all the large-quadrupedkind and8 from all thelivingkind of the field

Over your(s) belly you(s) shall goand loam you(s) shall eat all the daysof your(s) lives

15 And hostility I set between you(s)and the woman and between your(s)

seed and her seedit shall (be on)lookout(for) you(s) (a)head and you(s) shall (be on)lookout(for) him (a) heel

16 And to the woman9 He (has) saidAs causing(to)increase I cause(to)

increase your(s) travail and your(s)conception in travail you(s) shall birthsons

5 On bindings Such belt-like garments with hanging pieces barely covering thereproductive organs are -in some primitive cultures- all the clothing that man sees asnecessary But יהוה ʔɛlōhı m fits our ancestors with coverings which are sufficient in Hiseyes (verse 21) He has thereby taught mankind what is appropriate for coveringnakedness 6 On sound The Hebrew word ול ק often implies voice but is used for abroader set of meanings voice noise sound Ive chosen sound as a consistenttranslation but obviously the sound of a person will usually be his voice 7 On facesThis is another plurale tantum with a singular meaning I have translated it according toits form but the reader should note from its usage throughout this translation that facesis the regular Hebrew way of saying surface or face or presence and by no meansimplies more than one face 8 On from all the large-quadrupedkind and The BHSsuggests that these words were perhaps an addition The versions include them Is itbecause a snake is not a quadruped that they thought the words inappropriate The snakeneed not have been a large-quadruped to become more accursed than all large-

quadrupedkind Then again perhaps it once did go on four legs There seems to beconsensus amongst scientists that they once did have four legs like (most) lizards still do9 On And to the woman And is lacking from the Masoretic text but not from theSamaritan the Septuagint or the Vulgate

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1935

19 15 February 2011 Genesis 3

and to you(s) (is) its overflow and you(s) shall dominate in it10

17 And for the ʔaumldauml m11 He (has)said12

As you(s) have listened for the soundof your(s) woman and then you(s) atefrom the tree (of) which I (laid) you(s)command saying You(s) shall not eatfrom it

accursed [is] the ground because of you(s)

In travail shall you(s) shall serve it13

all the days of your(s) lives18 And thornkind and thistlekind it

shall cause to outsprout for you(s) andthen you(s) shall eat the vegetation of the field

19 In the sweat of your(s) inhalers you(s) shall eat bread

as-far-as [the time of] your(s)returning to the ground as from it you(s) were taken

as loam you(s) [are] and to loam you

(s) return20 And then the ʔaumldauml m called thename of his woman Hawwauml h as shewas mother of every(one) living 21 Andthen יהוה ʔɛlōhı m made -for the ʔaumldauml mand for his woman- coverings of skin

And then He caused them to beclothed14

22 And then יהוה ʔɛlōhı m said SeeThe ʔaumldauml m has become as one from us

for knowing goodness and badness And now lest he sends his hand andthen he takes also from the tree of thelives and then he eats and then he

10 On and to you(s) (is) its overflow and you(s) shall dominate in it In the midst of overflowing travail the woman is still to have success This emendation to the text issuggested by the BHS as probably original an explanation of the preceding words Almost identical words are found in Genesis 47 where another is told to dominate in themidst of another negative overflow I have followed this emendation to the words becausethe context supports it and both the meaning and structure of the parallel phrases in

Genesis 47 are hard to explain with reference to the received text It seems that ancientscribes -unsure of the meaning of these phrases- may have come to understand the wordsas you(s) shall dominate him and may have thus corrected the text to theMasoretic form and to your man (is) your overflow and he shall dominate youwhich would better fit the knowledge that ʔɛlōhı m wants the woman to be subject to theman and not vice versa However the Apostolic Scriptures assure us that the womansposition of submission is a beautiful thing which predates sin her submission is ordainedfrom creation (1Corinthians 118-9 1Peter 35 1Timothy 211-13) It is therefore notthe result of sin punishment or curse 11 On And for the ʔaumldauml m The BHS suggests forthe ʔaumldauml m rather than for ʔaumldauml m (Masoretic pointing) A definite article (the) usuallyprecedes ʔaumldauml m in this narrative This emendation is consistently followed in thistranslation 12 On He (had) said Non-sequential verbs are used for this phrase in verse

16 and verse 17 This may indicate that the word to the man and to the womanchronologically preceded the cursing of the snake in verse 14-15 These responses to thesin of the man and of the woman may have chronologically followed the confessions in verse 12 and verse 13 respectively Whether this is so or not it is clear that יהוה ʔɛlōhı mdoes not go along with their shifting of blame but has spoken to each the negativeconsequences brought about under His sovereignty in response to their disobedience Sothe narrator deals first with the cursing of the snake and puts the snake out of thepicture before continuing the story of our two ancestors but by no means indicates thatour ancestors managed to divert יהוה ʔɛlōhı ms judgment from themselves to the snake13 On you(s) shall serve it The BHS says it is so to be read The received text has youshall eat(s) it 14 On And then He caused them to be clothed The preceding verse

indicates that our ancestors were beginning to procreate Our parents need to know howto cover themselves because they would not be alone for much longer That יהוה ʔɛlōhı mgave them כתנת indicates that their bindings of fig leaves were not sufficient to cover theirnakedness in His eyes

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2035

2015 February 2011Genesis 34

lives for unseentime15 23 And thenיהוה ʔɛlōhı m sent him (away) from thegarden of ʕedɛn for serving the groundwhich he was taken from there 24 And

then He pushed (out) the ʔaumldauml m andthen He caused him16 to settle from theeast of the garden of ʕedɛn and thenHe set17 the kərubı m and the flame of the sword turning(over) itself forlooking(after) the way of the tree of thelives

4 And the ʔaumldauml m has known1 Hawwauml hhis woman and then she conceived

and then she birthed Qayin and then

she said I have acquired2 a man withה ו ה י [helping me] 2 And then shecaused addition3 for birthing hisbrother Habɛl And then Habɛl became(a) grazer4 of small-cattle5 and Qayinhas become a server of ground 3 And itbecame from the end of [multiple] daysand then Qayin brought a gift for יהוהfrom the fruit of the ground 4 andHabɛl has brought -also he- from the

firstborns of his small-cattle and fromtheir (visceral)fat And then יהוה lookedto Habɛl and to his gift 5 and to Qayinand to his gift He has not looked And

then (emotion) burned for Qayin6greatly and then his faces fell7 6 Andthen יהוה said to Qayin For what[reason] has (emotion) burned for you(s) And for what [reason] have your(s) faces fallen 7 Is it not if you(s) dogood an (up)lifting And if you(s) dontdo good sin (is a) stretcher-out (inwait) for the opening And to you(s) (is)its overflow and you(s) shall dominate

in it8 8 And then Qayin said to Habɛlhis brother Let us walk the field9

And then it became in their being in thefield and then Qayin stood(up) to Habɛlhis brother and then he killed him 9

And then יהוה said to Qayin Where [is]Habɛl your(s) brother And then hesaid I have not known Is it that [a]looker(after) my brother I [am] 10

And then He said What have you(s)

effectuated The sound of the bloods10

15 On unseentime The Hebrew and Greek words imply more that eternity is hiddentime rather than that it never will end In some contexts the words refer to a time thatwill end (eg Deut 1517) though we know not when In other contexts it is hidden fromus whether the unseentime will end or not 16 On He caused him him is suppliedfrom the Septuagint 17 On and then He set This verb is suggested by the Septuagintsκαὶ ἔταξεν 1 On has known This translation highlights that the verb here is notmarked as consecutive (For contrast see verse 25 where a consecutive verb is used)Contrary to the common misconception that sex began after sin I suggest that the ʔaumldauml mfirst knew Hawwauml h soon after she was presented to him (Genesis 222) Evidently inGenesis 225 they were naked for the very purpose that the ʔauml dauml m should know Hawwauml h Did -s plan for their nakedness -that they should thereby (Re)produce and increaseיהוה

fail until sin occurred Reader be assured that sex within marriage has always been the Almightys plan He created it 2 On I have acquired This word תי י נ ק has a root which issimilar in spelling to the name Qayin 3 On she caused addition Such a verb is used forthe sense of repeating the same action in this case birthing 4 On grazer רעה ashepherd feeding sheep and tending to all their needs this word is often used assymbolic for a leader appointed by יהוה 5 On small-cattle Sheep and goats are groupedtogether by this word צאן 6 On (emotion) burned for Qayin Usually this is said of angry emotion 7 On his faces fell Qayin entered a depressed saddened self-pityingmood 8 On you(s) shall dominate in it Find these words and their sense also inGenesis 316 In the midst of an overflowing feeling and tendency to sin Qayin isencouraged to dominate 9 On Let us walk the field These words present in the

Samaritan Syriac Greek and Latin are absent from the Masoretic text Manymanuscripts and editions of the Masoretic text leave a gap here for the words 10 Onbloods When the Hebrew word is plural it tends to imply blood that has been shedblood that is no longer one as it was inside the body

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2135

21 15 February 2011 Genesis 4

of your(s) brother [is] crying-out to mefrom the ground 11 And now accursed[are] you(s) from the ground whichhas opened its mouth for taking the

bloods of your(s) brother from your(s)hand 12 As you(s) serve the ground itshall not cause addition [for] giving itsstrength for you(s) Tottering andwagging you(s) shall be in the land 13

And then Qayin said to ה ו ה י Great ismy twistedness11 from lifting12 14 See

You(s) have pushed me (out) the(current)day from over the faces of theground and from your(s) faces I shall

be hidden and then I shall be totteringand wagging in the land and then itshall become every finder of me shallkill me 15 And then יהוה said for himTherefore every13 killer of Qayinsevenfold [Qayin] shall be avenged

And then יהוה set for Qayin a sign fornot (to) smite him every finder of him16 And then Qayin went out from(before)the faces of יהוה and then he

sat14 in the land of No d15 east of ʕedɛn

17 And then Qayin knew his woman And then she conceived and then she

birthed Hɛno k And then [Qayin]became builder of (a) city16 and thenhe called the name of the city like thename of his son Hɛno k 18 And thenƔırauml d17 was birthed for Hɛno k andƔırauml d has birthed Mahıʔe l andMahıʔe l18 has birthed Matušaumlʔe l19 andMatušaumlʔe l has birthed Lamɛk 19 Andthen Lamɛk took for him(self) twowomen the name of the one ʕaumldauml h

and the name of the second Sɛllauml h 20 And then ʕaumldauml h birthed Yaumlbauml l he hasbeen (a) father of 20 (everyone) sitting21

[in] tents of 22 (livestock)possession23 21

And the name of his brother [was]Yubauml l he has been (a) father of every(one) grabbing stringed-instrument andwind-instrument 22 And Sɛllauml h -alsoshe- has birthed Tubal-Qayin (a) fatherof every(one) whetting24 copper and

11 On twistedness Twisted behaviour results in twistedness as a punishment The wordון ע can refer to eitherboth the twisted behaviour and the punishment brought about by it12 On Great is my twistedness from lifting This is the Hebrew way of saying somethingis too big to lift Qayin is saying that he cannot cope with the results of his sin 13 Onevery This is the same Hebrew word as for all כל Im tried to consistently translate itall whenever sensible and as every elsewhere In some contexts it will be apparentthat this every has a similar meaning to any 14 On sat Such is the literal meaningof the Hebrew verb which is commonly used to mean dwelt 15 On Nō d But Greek has Ναιδ Samaritan simply has נד The participle is nauml d wagging in verses 12 amp 13Nō d may be an infinitive of the same root meaning (a) wagging 16 On builder of (a)city Or some manuscripts point it נה עיר ב building a city 17 On Ɣırauml d The phoneme

preserved in Arabic letter ghain seems to be indicated in the LXX form Γαιδαδ18 On Mahıʔe l and Mahı ʔe l LXX has Μαιηλ and Samaritan has similarly מחיאל מחיאלMasoretic text has one form and then a second form מחויאל מחייאל Did the ו form resultfrom the similar shape of the following name מתושאל 19 On Matušaumlʔe l But the LXXapparently confuses the name with another Μαθουσαλα 20 On father of Here isintroduced the Biblical idiom in which -aside from genetic relationship- the originator of a behaviour or lifestyle is called the father of those who do similarly Consider the wordsof Maumlšı h in John 844 and Matthew 545 21 On sitting As in verse 16 the meaningdwelling is implied 22 On tents of This translates a proposition found in the BHSand in 2Chronicles 1415 י ל ה א The Masoretic Text has ו לה א tents and The LXX readsin tents nurturing 23 On (livestock)possession The word נה ק מ seems to literally

mean possession but is most commonly used of livestock Perhaps it is fair to suggestthat wealth was once measured more in livestock than in money Consider the words of Genesis 3043 24 On (a) father of every(one) whetting The suggestions of the BHS arehere translated The Masoretic text has whetting every cutter (of)

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2235

2215 February 2011Genesis 45

iron And the sister of Tubal-QayinNoʕɛmauml h 23 And then Lamɛk said forhis women

ʕaumldauml h and Sɛllauml h hear my sound

Women of Lamɛk listen (to) myutterance As I have slain a man for my bruising

and a boy for my welt24 as sevenfold Qayin shall be

avenged and Lamɛk seventy andseven25

25 And then the ʔaumldauml m knew hiswoman still(more) And then shebirthed a son and she called his name

Še t as she has said ʔɛlōhı m has set26for me (an)other seed sub(stituting for)Habɛl as Qayin has killed him 26 Andfor Še t -also him- has been birthed (a)son and then he called his nameʔɛnō š This(one) has (caused)delay27

for calling in the name of הוהי

5This [is] the recounting of thegenerations of ʔaumldauml m In the day of

ʔɛlōhı ms creating ʔaumldauml m in semblance

of ʔɛlōhı m He has made him2

Maleand female He has created them Andthen He goodspoke them and then Hecalled their name ʔaumldauml m in the day of their being created

3 And so ʔaumldauml m lived thirty and ahundred years and then he caused(to)birth a son like his semblance in hissilhouette And then he called his nameŠe t 4 And then the days of ʔaumldauml mafter his causing[the]birth[of] Še t

became eight hundred years And so he

caused(to)birth sons and daughters 5

And so all the days of ʔaumldauml m which hehas lived became nine hundred yearsand thirty years And then he died

6 And so Še t lived five years and ahundred years and then he caused(to)birth ʔɛno š 7 And then Še t lived afterhis causing[the]birth[of] ʔɛno š seven

years and eight hundred years And sohe caused(to)birth sons and daughters8 And so all the days of Še t becametwelve years and nine hundred years

And then he died9 And so ʔɛno š lived ninety years and

then he caused(to)birth Qaynauml n 10 Andthen ʔɛnō š lived after his causing[the]birth[of] Qaynauml n fifteen years and eighthundred years And so he caused(to)birth sons and daughters 11 And so allthe days of ʔɛno š became five years andnine hundred years And then he died

12 And so Qaynauml n lived seventy yearsand then he caused(to)birth Mahlalɛʔe l13 And then Qaynauml n lived after his

causing[the]birth[of] Mahlalɛʔe l forty years and eight hundred years And sohe caused(to)birth sons and daughters14 And so all the days of Qaynauml nbecame ten years and nine hundred

years And then he died15 And so Mahlalɛʔe l lived five years

and sixty years and then he caused(to)birth Yarɛd 16 And then Mahlalɛʔe llived after his causing[the]birth[of]

Yarɛd thirty years and eight hundred years And so he caused(to)birth sons

25 On seventy and seven Lamɛk considered himself more righteous than Qayin becausethe boy he murdered had first bruised him By his knowing goodness and badness Lamɛkpresumptuously awards himself greater vengence than יהוה graciously gave to QayinMaking declarations about how one thinks things should be is not obedience to the wordof הוהי 26 On set The name Še t sounds like the Hebrew word for set and is spelledthe same 27 On This(one) has (caused)delay So reads the LXX that ʔɛnō š hopedwaited to call the name In Hebrew root y-h-l speaks of delay In a world where eachrushed to his own way perhaps this records that ʔɛnō š was different ʔɛnō š delayedhimself to call on the name of הוהי that he might walk His way perhaps But the Masoretic

text has a word of a different root h-l-l חל ו ) אז ה At) that time it has been perforated -theseal was broken so to speak a new activity had begun But was calling on the name of יהוה really so new Consider Genesis 41 The Samaritan אז החל could be read as theMasoretic text or as (At) that time he has (caused)delay

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2335

23 15 February 2011 Genesis 56

and daughters 17 And so all the days of Mahlalɛʔe l became five and ninety

years and eight hundred years Andthen he died

18 And so Yarɛd lived two and sixty years and a hundred years1 and thenhe caused(to)birth Hɛnō k 19 And then

Yarɛd lived after his causing[the]birth[of] Hɛno k eight hundred years And sohe caused(to)birth sons and daughters20 And so all the days of Yarɛd becametwo and sixty years and nine hundred

years And then he died21 And so Hɛno k lived five and sixty

years and then he caused(to)birthMatušalah 22 And then Hɛno k went(toand fro)2 with the ʔɛlōhı m3 after hiscausing[the]birth[of] Matušalah threehundred years And so he caused(to)birth sons and daughters 23 And so allthe days of Hɛno k became five andsixty years and three hundred years 24

And so Hɛno k went(to and fro) with theʔɛlōhı m And [then] he wasnt[found]4

as ʔɛlōhı m has taken him25 And so Matušalah lived seven andeighty years and a hundred years5 andthen he caused(to)birth Lamɛk 26 Andthen Matušalah lived after his causing[the]birth[of] Lamɛk two and eighty

years and seven hundred years And sohe caused(to)birth sons and daughters

27 And so all the days of Matušalahbecame nine and sixty years and ninehundred years And then he died

28 And so Lamɛk lived two and eighty

years and a hundred years6 and thenhe caused(to)birth a son 29 And thenhe called his name No h7 saying This[one] shall make us sigh [relief] fromour works8 and from the travail of ourhands from the ground which יהוה hascursed it 30 And then Lamɛk livedafter his causing[the]birth[of] No h fiveand ninety years and five hundred

years And so he caused(to)birth sons

and daughters 31 And so all the days of Lamɛk became seven and seventy yearsand seven hundred years And then hedied 32 And so No h became a son of five hundred years and then No hcaused(to)birth Še m Ḫauml m and Yap ɛt

6 And then it became as the ʔaumldauml mhas perforated1 for increasing over

the face of the ground and daughtershave been birthed for them 2 And then

the sons of the ʔɛlōhı m saw2 thedaughters of the ʔaumldauml m as good they[were] And then they took for themwomen from all which they haveelected 3 And then יהוה said My spiritshall not reckon in the ʔaumldauml m forunseentime in their erring he [is] flesh

And so his days will become a hundred1 On and a hundred years The Samaritan version (and a medieval manuscript of theMasoretic Text) does not have these words The Samaritan version mentions 785 years inthe next verse (instead of 800) and gives a total of 847 years in verse 20 (instead of 962) 2 On And then Hɛnō k went(to and fro) The Greek text interprets this as but Hɛnō k didwell-please the Almighty and similarly in verse 24 See again Hebrews 115 3 On Andthen Hɛnō k went(to and fro) with the ʔɛlōhı m Some Latin Vulgate manuscripts andGreek manuscripts insert And then Hɛnō k lived here no doubt in imitation of thesurrounding pattern 4 On he wasnt[found] found is found in the Greek text and inHebrews 115 5 On seven and eighty years and a hundred years The Greek text has167 years before fathering Lamɛk and 802 years after to make the same total number of years of Matušalahs life 969 The Samaritan text has 67 and 653 and a total of 7206 On two and eighty years and a hundred years The Samaritan version has 53 yearsbefore fathering Nō h 600 years after and a total of 653 years 7 On Nō h The name isspelled with the first two letters of the root for sigh here but may be derived from a

similar root meaning repose 8 On works So reads the Samaritan Greek Syriac and Vulgate and many medieval manuscripts of the Masoretic Text others read work1 On perforated That is humankind figuratively broke through to do something newhe began to increase 2 On saw In the sense of regarded as in Genesis 14

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2435

2415 February 2011Genesis 6

and twenty years 4 The nɛp ılı m3 havebeen in the land in those days and alsoafter so when the sons of the ʔɛlōhı mcome to the daughters the ʔaumldauml m and

then they birth for them These [were]the forceful (ones) from unseentimethe men of the name

5 And then יהוה saw as vast thebadness of the ʔaumldauml m in the land andall the handiwork of the cogitations of his heart4 [was] only bad all the day 6

And then יהוה sighed as He haseffectuated the ʔaumldauml m in the land andthen He travailed (Himself) to His

heart 7 And then יהוה said I will wipe(away) the ʔaumldauml m which I have createdfrom over the faces of the ground fromʔaumldauml m as-far-as beast as-far-as quiet-moverkind and as-far-as theflapperkind of the skies as I havesighed as I have effectuated them 8

And No h has found favour in the eyesof הוהי

9 These [are] the generations of No hNo h [was] (a) righteous man complete

he has been in his generations Withthe ʔɛlōhı m No h has gone(to and fro) 10

And then No h caused(to)birth threesons Še m Ḫauml m and Yap ɛt 11 And thenthe land (became) ruined (before)thefaces the ʔɛlōhı m and so the land(became) filled [with] wrong 12 Andthen ʔɛlōhı m saw the land and see Ithas (been) ruined as all flesh over theland has caused its way to be ruined

13 And then ʔɛlōhı m said for No h[An] end of all flesh has come (before)my faces as the land is filled [with]wrong from their faces5 and see me[Im] causing them to be ruined from[there] with the land6 14 Effectuate for

3 On The nɛp ılı m The non-canonical books 1Enoch and Jubilees relate the story of thesegiants the nɛp ılı m the offspring of a forbidden union between human women and angels

(the sons of the ʔɛlōhı m see Job 16 21) who are male in form These angelic fathersare the angels which kept not their first estate but left their own habitation and the Almighty sent them to a prison for spirits where they are reserved in everlasting chainsunder darkness unto the judgment of the great day (see Jude 16 amp 2Peter 24) [These Apostolic writings relate and affirm understanding previously recorded in works such as1Enoch and Jubilees] These angels are the spirits in prison which sometime weredisobedient when once the longsuffering of [ʔɛlōhı m] waited in the days of Nō h while theark was a preparing wherein few that is eight souls were saved by water (1Peter319-20) Their gigantic offspring the nɛp ılı m killed and devoured animals and humanswith an insatiable appetite and were greatly feared and remembered and worshiped bymen The Almighty decreed the destruction of their flesh but being the hybrids of immortal and mortal beings their spirits lived on as the unclean spirits the evil spiritsknown as demons Hence it is said that the nations worship demons and not gods theirname of the giants lives on with their spirits After the flood in response to Nō hs prayerthe Almighty ordered the spirits of the giants to be bound in a spiritual prison but Śauml tauml n(also called Maśtemauml h ) pleads with the Almighty to allow a tenth of them to remain in theearth to do his dirty work of afflicting mankind for their sins And so Śaumltauml n became theprince of the demons and their work becomes associated with Śaumltauml n (see Mark 322-23) 4 On heart In the Scriptures heart refers to the hidden inner part of a human wherethe thinking and feeling takes place as opposed to the outer part the body In Englishusage heart is primarily used of the emotions or subconsciousness but in Biblicallanguage all the thinking part of us is implied all the mind in its many functionsBiblically to know something with the heart implies nothing more than to know

something with the head The head-heart dichotomy -popular amongst English speakers-is not a reality in Biblical language 5 On from their faces This literally translates whathas the sense because of them 6 On from [there] with the land The BHS suggeststhe from which is also present in the Samaritan Targum

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2535

25 15 February 2011 Genesis 6

you(s) [a] float7 of trees of cypress8(with) nests you(s) shall effectuate thefloat -(with) lowest [nests] second[level nests] and third [level nests] you

shall effectuate it-9 and then you shallcopher10 from (in)house and fromoutside in the copher 15 And this [is thesize] which you(s) shall effectuate [for]it Three hundred cubits [is] the lengthof the float fifty cubits [is] its breadthand thirty cubits [is] its height and to[a] cubit you shall finish it (up)11 16 [A]meridian [windowhole] you(s) shalleffectuate for the float from above and

the opening of the float in its side youshall set 17 And I see me [Im]causing the inundation -waters-12 tocome over the land for ruining allflesh which in it [is] spirit of lives fromsub(jacent) [to] the skies all which [is]in the land shall exhale [its finalbreath] 18 And then I will cause my

covenant to stand [my covenant] with you And then you(s) shall come to thefloat you(s) and your(s) sons and your(s) woman and the women of your(s)

sons with you(s) 19 And from all thelivingkind13 and from all the flesh14two two15 from every [sort] you(s)shall bring to the float for causing life[survival] with you(s) [a] male and [a]female they shall be 20 From theflapperkind for its kind and from thelarge-quadrupedkind for its kind andfrom all the quiet-moverkind of theground for its kind two two from all

shall come to you(s) for causing life[survival] 21 And you(s) take for you(s) from all food which shall be eatenand so you(s) shall gather to you(s)and then it shall become for you(s) andfor them for food 22 And then No heffectuated like all which ʔɛlōhı m has(laid) him command he has effectuatedso

7 On float This Hebrew noun is used in the Scriptures only of Nō hs ark and the basketin which Mōšɛ h floated 8 On cypress In Hebrew גפר from gupr- a root apparentlylinked to κυπρος cypress 9 On -(with) lowest [nests] second [level nests] and third[level nests] you shall effectuate it- These words are transposed from the end of verse16 as the BHS suggests that they belong here Note that it is here that these pluraladjectives have a plural noun nests to describe 10 On copher This word is coined totranslate the Hebrew noun פר כ ( kop ɛr) and the verb of the same root It can bepronounced by English readers similarly to cover (but with voiceless ph for voiced v)which implies its basic meaning The Hebrew noun kop ɛr appears to be linked to cypress(κυπρος) and to refer to a substance derived from cypress leaves which can be used tomake a red covering like a protective paint or sealant The Hebrew verb means to cover(as) with kop ɛr Both the noun and verb are used figuratively for covering in the sense of atonement for or redemption of a life by blood So this saving ark was covered inside andoutside with kop ɛr a symbol of the saving blood of Messiah 11 On and to [a] cubit youshall finish it (up) These words are transposed here from verse 16 as the BHS suggeststhat they belong here 12 On -waters- The BHS suggests this word was added to theHebrew text to clarify the inundation This would explain the peculiar syntax in theHebrew text here which has ול מים ב מ ה the flood waters rather than ול ב מ מי ה the watersof the flood as in Genesis 7710 and 911 13 On the livingkind Samaritan reads החיהthe livingkind which is in agreement with the Greek Septuagints τῶν κτηνῶν theMasoretic text has the livingהחי 14 On and from all the flesh So read the Samaritanand Septuagint the Masoretic text has from all flesh 15 On two two This repetition

of two implies in pairs The Septuagint and Syriac have two two here and in verse 20as in the Masoretic text of Genesis 79 amp 715 but the Masoretic text has only one two ineach verse Is this due to haplography [Haplography is a common scribal error in whichthe eye skips over a repetition of letters and the hand writes the letters only once]

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2635

2615 February 2011Genesis 7

7 And then ʔɛlōhı m1 said for No hCome -you(s) and all your(s)

house- to the float As you(s) I haveseen righteous before me in this

generation 2 From all the pure large-quadrupedkind you(s) shall take for you(s) seven seven male and female andfrom the large-quadrupedkind which it[is] not pure two two2 male andfemale3 3 also from the pure4

flapperkind of the skies sevenssevens male and female and from theflapperkind which it [is] not pure twotwo male and female5 for (preserving

as) living [their] seed over [the] faces of all the land 4 As for days still[only]seven I [am] (causing)rain over theland forty days and forty nights andthen I shall wipe(away) all the stood-up(substance) which I have effectuatedfrom over the faces of the land 5 Andthen No h effectuated like all which יהוהhas (laid) him command

6 And No h [was] a son of six hundred

years and the inundation has been

waters6 over the land 7 And so cameNo h and his sons and his woman andhis sons women with him to the floatfrom the faces of the waters of the

inundation 8 From the pure large-quadrupedkind and from the large-quadrupedkind which it isnt pure andfrom the flapperkind and from7 allwhich [is] quietly-moving over theground 9 two two they have come toNo h to the float male and female likewhich יהוה8 has (laid) No h command 10

And then it became for the seven daysand the waters of the inundation have

been over the land 11 In the year of the9 six hundred years for the lives of No h in the second [re]newal10 theseventeenth day for the [re]newal inthis day all [the] springs of [the] vastdeep have split(open) and the meshesof the skies have opened 12 And thenthe downpour became over the landforty days and forty nights 13 In the

1 On ʔɛlōhı m The Samaritan and Syriac reads ʔɛlōhı m here Masoretic text has הוהיSeptuagint combines the two as הוהי ʔɛlōhı m I chose ʔɛlōhı m here because throughoutGenesis where יהוה is used in the phrase And יהוה said tofor [name] to אל is used andnot for ל as here With ʔɛlōhı m in the phrase And ʔɛlōhı m said tofor [name] to (seeאלGenesis 917) or for (see Genesis 613)ל is used 2 On two two The Masoretic Textlacks the second two Samaritan Greek Syriac and Vulgate all include it 3 On maleand female male and female So reads the Samaritan and the ancient translations TheMasoretic Text has instead [a] man and his woman twice in this verse in verses 3 9 amp16 it reads as the others male and female 4 On pure This word is present in the

Samaritan and Greek texts but absent from the Masoretic text 5 On and from theflapperkind which it [is] not pure two two male and female Preserved in the Greek Septuagint this fits the pattern given above but seems to have dropped from the textpreserved in all the other texts Genesis 87 amp Leviticus 1115 indicate that Nō h didindeed preserve impure birds on the float and not just the pure ones 6 On -waters-The BHS suggests this word was added to the Hebrew text of Genesis 617 and may nothave originally been here either 7 On from The Masoretic Text omits the singleconsonant translated here as from the Samaritan Greek Syriac and Vulgate includethe word 8 On הוהי Samaritan reads הוהי Masoretic text has ʔɛlōhı m I chose יהוהhere because throughout the rest of the Pentateuch יהוה occurs in the phrase like which_____ has (laid) [name] command (see Exodus 1228 4023 Numbers 822) The phrase is

less commonly found with ʔɛlōhı m and doesnt include the name of the personcommanded (Genesis 716 214) 9 On the This the is present in the Samaritan andSeptuagint but absent from the Masoretic Text 10 On [re]newal This word ש ד ח is usedonly of the [lunar] month its first day and the celebrations associated with its first day

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2735

27 15 February 2011 Genesis 78

bone of this day11 has come No h andŠe m and Ḫauml m and Yap ɛt -the sons of No h- and No hs woman and his sonsthree women with him12 to the float 14

those and all the livingkind for its kindand all the large-quadrupedkind for itskind and all the quiet-moverkindquietly-moving over the ground for itskind and all the flapperkind for itskind every bird every wing13 15 Andso they came to No h to the float twotwo from all the flesh which in it [has]spirit of lives 16 And the [ones] coming -male and female from all flesh- have

come like which ʔɛlōhı m had (laid) himcommand And then יהוה closed-upencompassing him 17 And then becamethe inundation forty days14 over theland and so the waters increased andthen they lifted the float and so it rosefrom over the land 18 And so thewaters became strong and so theyincreased greatly over the land and sothe float went over the faces of the

waters19

And the waters have beenstrong -greatly greatly- over the landand then all the high mountains which

[were] sub(jacent) all the skies werecovered 20 fifteen cubits from abovethe waters have been strong And sothe mountains15 were covered 21 And

so all flesh quietly-moving over the landexhaled [its final breath] in theflapperkind and in the large-quadrupedkind and in the livingkindand in all the swarmerkind swarmingover the land and all the ʔaumldauml m 22 allwhich [had] breath of spirit of lives16 inits inhalers from all which [was] in thedrained[land] has died 23 And so Hewiped(away)17 all the stood-up

(substance) which [was] over the facesof the ground from ʔaumldauml m as-far-aslarge-quadrupedkind as-far-as quiet-moverkind and as-far-as theflapperkind of the skies And so theywere wiped(away) from the land Andthen remained distinctly No h and [theflesh] which [was] with him in the float24 And so the waters became strongover the land fifty and a hundred days

8 And then ʔɛlōhı m remembered

1

Nō h and all the livingkind and allthe large-quadrupedkind which [was]

11 On In the bone of this day This literal translation of the Hebrew text reveals aHebrew idiom the bone of something is its essence its self itself So In the bone of this day conveys the sense In this day itself 12 On with him BHS suggests thisreading which is supported by the Septuagint and the Pseudo-Jonathan Targum andGenesis 816amp18 The Masoretic Text has with them In with him there is theimplication that they are saved through being with righteous Nō h because they are hisfamily A mans family is made up of himself his wife his male offspring and their wivesand his unmarried female offspring 13 On every bird every wing These words arelacking from the Septuagint but present in the Masoretic Syriac and Samaritan textsThe BHS suggests to delete them 14 On forty days The Septuagint has forty days andforty nights as in 712 the Masoretic Samaritan and Syriac texts do not include andforty nights here 15 On the mountains The Septuagint and Syriac have the highmountains here as in the preceding verse which is perhaps correct Masoretic Text andSamaritan has simply the mountains here 16 On breath of spirit of lives TheSeptuagint and Vulgate read simply breath of lives 17 On And so He wiped(away) Soreads the Masoretic Text and Septuagint The King James Version reads And every livingsubstance was destroyed and the BHS suggests that the verb may be mediopassive(Niphal) rather than simple active (Qal) Has the direct object marker ת א not beennoticed Its presence marks all the stood-up(substance) as being an object of atransitive verb rather than the subject of a mediopassive verb 1 On ʔɛlōhı m

remembered Not that Nō h had ceased to be in ʔɛlōhı ms mind Rather this Hebrew verbfor remember implies bringing something to the forefront of ones mind bringing athought into focus ʔɛlōhı ms focus has at this point changed from flooding the world torestoring Nō h and those with him

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2835

2815 February 2011Genesis 8

with him in the float And then ʔɛlōhı mcaused spirit2 to traverse over the land

And then the waters subsided 2 Andthen [the] springs of [the] deep and the

meshes of the skies were confined andso the downpour from skies waswithheld 3 And then the watersreturned from over the land [a] goingand [a] returning And then the waters(became)deficient from [the] end of [the] fifty and a hundred days 4 Andthen the float reposed in the seventh[re]newal in the seventeenth day of the[re]newal over the mountains of

ʔaraumlrauml t3 5 And the waters have been[a] going and [a] becoming deficient as-far-as the tenth [re]newal In the tenthin [day] one for the [re]newal theheads of the mountains have been seen6 And then it became from the end of forty days and then No h opened thewindowhole of the float which he haseffectuated 7 And then he sent(away)the crow4 and then it went out -(a)

going out and (a) returning- as-far-asthe drying of the waters from over theland 8 [And then No h (made)delayseven days]5 And then he sent(away)the dove from with him for seeing

Have the waters (become)lightweightfrom over the faces of the ground 9

And the dove has not found repose forthe concavity of its foot and so it

returned to him to the float as thewaters [were] over the faces of all theland And then he sent his hand andthen he took it and then he caused it tocome to him to the float 10 And then he(made)delay6 still(more) seven otherdays and then he caused addition [for]sending(away) the dove from the float11 And then the dove came to him for[a] time of [an] evening and see A

ripped-off leaf of [an] olive(tree) in itsmouth And then No h knew the watershave (become)lightweight from overthe land 12 And then he (made)delay7

still(more) seven other days and thenhe sent(away) the dove and it has notadded returning to him still(more) 13

And then it became in one and sixhundred years [for the lives of No h]8 inthe first [[re]newal] in [day] one for the[re]newal the waters have drainedfrom over the land And then No hcaused the covering of the float to turn-aside and then he saw and see Thefaces of the ground have drained 14

2 On spirit In this verse wind is implied Ive tried to translate this word ח ו רconsistently as spirit The Latin word spiritus originally meant breath but came to beused to mean the non-physical lifeforce of a living being (animus) All these meanings arewithin the word ח ו ר Indeed it could be argued that wind and breath are non-physicalwhilst made up of moving particles it is the flow of the particles which makes itbreath rather than just being air Is flow physical 3 On the mountains of ʔaraumlrauml tNote that the name ʔaraumlrauml t -Urartu in Assyrian- was the name of a large geographicregion in which there was a kingdom in the early 1st millenium BCE Somewhere in themountain ranges of this large geographic region the float came to rest A mountain aboutthe border of Armenia now bears the name Ararat from this account 4 On the crow After the crow the Septuagint has to know if the water has ceased perhaps from verse8 5 On [And then Nō h (made)delay seven days] This sentence is added at thesuggestion of the BHS Verse 10s other seven days seems to suggest that Nō h haddelayed a first seven days here 6 On And then he (made)delay The BHS says it isprobably to be read this way The Masoretic text has חל י And then he perforated [to doוsomething new] that is he began 7 On And then he (made)delay The Piel verb hasbeen translated as the BHS suggests it should probably be both here and in verse 10 but

what is found here in the Masoretic text is the Niphal חל י י And then he was delayed 8ו On [for the lives of Nō h] The Septuagint has these words here as also found inGenesis 711 Their meaning is implied whether or not they were copied to this locationor they dropped from it

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2935

29 15 February 2011 Genesis 89

And in the second [re]newal in theseven and twentieth day for the [re]newal the land has dried

15 And then ʔɛlōhı m worded(up) to

No h saying 16 Go out from the float you(s) and your(s) woman and your(s) sons and your(s) sons women with

you(s) 17 And9 all the livingkind which[is] with you from all flesh in theflapperkind and in the large-quadrupedkind and in all the quiet-moverkind quietly-moving over theland bring out with you And then theywill swarm in the land and then they

shall (re)produce and then they shallincrease over the land 18 And thenNo h came out and his sons and hiswoman and his sons women with him19 And10 all the livingkind all the large-quadrupedkind and all the flapperkindand all the quiet-moverkind quietly-moving over the land11 for theirfamilies they have come out from thefloat

20 And then No h built [a] ritual(firestand) for יהוה and then he took from all the pure large-quadrupedkindand from all the pure flapperkind andthen he caused to ascend ascenders inthe ritual(firestand) 21 And then יהוהsmelled the smell of the contentmentand then יהוה said to his heart I will

not still(more) cause addition formaking the ground lightweight12

because of the ʔaumldauml m as thehandiwork of the heart of the ʔaumldauml m

[is] bad from his youth and I will notstill(more) cause addition for smitingall living like which I have effectuated

22 Still all the days of the land seedand harvest and coldness and hotnessand warming-season and cooling-season13 and day and night shall notsabbatize

9 And then ʔɛlōhı m goodspoke No hand his sons and then He said for

them (Re)produce and increase andfill the land1 2 And the fear of you(pl)and the breaking-dread of you(pl) isover all the livingkind of the land 2[andover all the large-quadrupedkind] andover all the flapperkind of the skies[and]3 in all which the ground quietly-moves and in all the fishes of the seain your(pl) hand they have been given3 All quiet-moverkind which it [is] livingshall be for you(pl) for food likegreenness of vegetation I have givenfor you(pl) all 4 Distinctly flesh in itsbreather [its blood]4 you(pl) shall noteat 5 And distinctly your(pl) blood for

your(pl) breathers I seek from [the]hand of all [the] livingkind I seek it andfrom the hand of the ʔaumldauml m from the

9 On And Samaritan Septuagint and Syriac include Masoretic Text omits 10 OnAnd Samaritan Septuagint Syriac and Vulgate include most manuscripts of theMasoretic Text omit 11 On all the large-quadrupedkind and all the flapperkind and allthe quiet-moverkind quietly-moving over the land So reads the Septuagint but theMasoretic Text reads all the quiet-moverkind and all the flapperkind all [those] quietly-moving over the land and the Samaritan reads all the flapperkind and all the quiet-moverkind quietly-moving over the land 12 On for making the ground lightweightHebrew idiom to curse belittle make to be of little value 13 On warming-season andcooling-season Traditionally translated summer and winter these two seasonsapparently make up the whole year But the focus of warming-season is the fruit of summer and cooling-season seems to include autumn and winter 1 On (Re)produceand increase and fill the land These are again the words of Genesis 128 signifying anew beginning albeit man is already bad from his youth now (Genesis 821) 2 On [andover all the large-quadrupedkind] Absent from the Hebrew texts suggested by the

manuscripts of the Septuagint 3 On [and] Present in some manuscripts of theMasoretic Text and Samaritan Pentateuch 4 On [its blood] The BHS suggests this is agloss -an addition to the text- to explain the meaning of in its breather The Hebrewsyntax of the verse would be more usual without it

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3035

3015 February 2011Genesis 9

hand of the man and5 his brother I seek the breather of the ʔaumldauml m

6 [One] spilling the blood of theʔaumldauml m

~ in the ʔaumldauml m6 his blood shall bespilt

as in [the] silhouette of ʔɛlōhı m~ He has effectuated the ʔaumldauml m7 And you(pl) (Re)produce and

increase~[And]7 swarm in the land and

dominate8 in it8 And then ʔɛlōhı m said to No h and to

his sons with him saying 9 And I see

me [Im] causing my covenant tostand [my covenant] with you(pl) andwith your(pl) seed after you(pl) 10

And with all the breatherkind of thelivingkind which [is] with you(pl) inthe flapperkind and9 in the large-quadrupedkind and in all thelivingkind of the land with you(pl)from all the out-goers of the float [forall the livingkind of the land]10 11 And

so I cause my covenant to stand with you(pl) and all flesh shall not be cutoff still(more) from the waters of theinundation and there shall not be still(more) [an] inundation for ruining theland 12 And then ʔɛlōhı m said This[is] the sign of the covenant which I[am] giving between me and you(pl)

and all breatherkind of livingkindwhich [is] with you(pl) for generationsof unseentime 13 My bow I have givenin the cloud and so it shall be for [a]

sign of [a] covenant between me andthe land 14 And then it shall be in myclouding a cloud over the land andthen shall be seen the bow in the cloud15 And then I will remember mycovenant which [is] between me and

you(pl) and all breatherkind of livingkind in all flesh and the watersshall not still(more) become for [an]inundation for ruining all flesh 16 And

so the bow shall be in the cloud and Iwill see it for remembering [a]covenant of unseentime betweenʔɛlōhı m and all breatherkind of livingkind in all flesh which [is] overthe land 17 And then ʔɛlōhı m said toNo h This [is] the sign of the covenantwhich I have caused to stand betweenme and all flesh which [is] over theland

18 And so the sons of No h became thegoers-out from the float Še m andḪauml m and Yap ɛt And Ḫauml m [was] thefather of Kanaʕan 19 Three [are] thesethe sons of No h and from these hasshcattered11 all the land

20 And then No h perforated [tobecome] a man of the ground and then

5 On and Some Masoretic manuscripts the Cairo Genizah the Samaritan Syriac and Vulgate include this word Without it the man of his brother could be understood6 On in the ʔaumldauml m That is by the ʔaumldauml m In both Biblical Hebrew and Greek in not

only used as a locative preposition but is also used to signify the agent bythrough whomsomething is done 7 On [And] The ancient translations the Samaritan version and afew manuscripts of the Masoretic Text include this and 8 On [dominate] The knowntexts have increase ו רב ו as already found earlier in this verse but the BHS suggests itbe emended to ו רד ו dominate on the basis of Genesis 128 Origens recension of theSeptuagint (that found in his Hexapla) supports this emendation reading κατακυριεύσατεαὐτῆς as in Genesis 128 As can be seen a scribal error involving a single letter couldchange ו רד ו dominate into ו רב ו increase 9 On and The Cairo Genizah SamaritanSeptuagint Syriac and some Targums support this and The Masoretic text omits it10 On [for all the livingkind of the land] These words are absent from the Septuagintand the BHS suggests that they are perhaps to be deleted 11 On shcattered The root

נפץ at some times means to scatter and at other times means to shatter Were theseperhaps originally two distinct roots I have coined a word shcattered to translate this verb leaving it to the reader to recognise the verb and determine from each contextwhich sense is meant

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3135

31 15 February 2011 Genesis 9-19

he planted [a] vineyard 21 And then hedrank from the wine and then he wasintoxicated And then he revealedhimself in the midst of his tent 22 And

then Ḫauml m -the father of Kanaʕan- sawthe nakedness of his father And thenhe (made) [it] manifest12 for his twobrothers in the outside 23 And thenŠe m and Yap ɛt took the cloth and thenthey set [it] over the shoulder(girdle) of the two of them and then they wentbackward and then they covered(up)the nakedness of their father and theirfaces [were] backward and the

nakedness of their father they have notseen 24 And then No h awoke from hiswine and then he knew what his smallson13 has effectuated for him 25 Andthen he said

Accursed [is] Kanaʕan~ Servant of servants14 shall he be for

his brothers26 And then he saidGoodspoken [is] יהוה ʔɛlōhı m of Še m

~ and let Kanaʕan be [a] servant forhim27 Let ʔɛlōhı m cause spreading(open)

15 for Yap ɛt~ and let him settle in the tents of

Še mand let Kanaʕan be

~ servant for him28 And then No h lived after the

inundation three hundred years andfifty years 29 And then all the days of

No h became nine hundred years andfifty years and then he died

102 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

112 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

122 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

132 3 4 5 6 7 8 9 10 11 12 13 14 15 16 1718

142 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24

152 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21

162 3 4 5 6 7 8 9 10 11 12 13 14 15 16

172 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27

182 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33

192 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38

12 On (made)manifest Such is the root meaning of this verb It usually refers tomanifesting something by narrating it Whether by word or deed Ḫauml m manifested hisfathers nakedness -that which is to be covered not exposed- and thus he greatly shamedhis father 13 On his small son Nō hs younger son The order of Nō hs sons is alwaysfound in Scripture as Še m and Ḫauml m and Yap ɛt and this may imply birth order TheBook of Jubilees gives this order and specifically states birth years for each This ordermakes Ḫauml m the middle son younger only than Še m Could it be that the small sonreferred to here is in fact Nō hs grandson Kanaʕan who perhaps on being informed of Nō hs nakedness effectuated some unmentioned evil even worse than Ḫauml m did It isKanaʕan that becomes the subject of the curses that follow In the Book of Jubilees710-14 it applies the phrase younger son to the youngest son of Ḫauml m [Nō h] knew allthat his younger son had done unto him and he cursed his son and said Cursed beCanaan And Ham knew that his father had cursed his younger son and he wasdispleased that he had cursed his son and he parted from his father he and his sons with

him Cush and Mizraim and Put and Canaan but neither does it explain what this younger son Kanaʕan actually did 14 On Servant of servants This means a mostservant-like servant Likewise King of kings means a most kingly king 15 On Letcause spreading(open) This verb sounds almost the same as the name Yap ɛt

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3235

3215 February 2011Genesis 20-50

202 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18

212 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

222 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24

232 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

242 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55 56 57 58 59 60

61 62 63 64 65 66 67

252 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

262 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35

272 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46

282 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

292 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35

302 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43

312 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55

322 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

332 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

34

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31

352 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

362 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43

372 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36

382 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

30

392 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

402 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

412 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55 56 57

422 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38

432 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 3031 32 33 34

442 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

452 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28

462 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

472 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31

482 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

492 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33

50

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3335

33 15 February 2011 Deuteronomy 1-22

12 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29 30 31 32

33 34 35 36 37 38 39 40 41 42 43 44 45 46

22 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29 30 31 3233 34 35 36 37

32 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29

42 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29 30 31 32

33 34 35 36 37 38 39 40 41 42 43 44 45 46 47

48 49

5

2 3 4 5 6 I [am] your(s)יהוה ʔɛlōhı m

which I have caused you(s) toexit from the land of Egypt from ahouse of servants 7 There shall not befor you(s) other ʔɛlōhı m against myface 8 You(s) shall not make for you(s)an idol statue1 Every appearancewhich [is] in skies from above or which[is] in the land from sub(jacent) orwhich [is] in the seas from sub(jacent)to the land 9 10 11 12 13 14 15 16 17 18 19

20 21 22 23 24 25 26 27 28 29 30 31 32 33

6

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25

72 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26

82 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20

92 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29

10

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

112 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

122 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

132 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18

142 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

152 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

162 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

172 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

182 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

192 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21

202 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

212 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

222 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

30

1 On idol statue This Hebrew word is only used Biblically for statues involved inworship

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3435

3415 February 2011Deuteronomy 2324

232 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25

24Because a man takes a womanand then1 he marries her and

then it happens if she doesnt findfavour in his eyes because he has foundin her a nakedness of a thing and thenhe writes2 for her an account of cuttingoff and then he gives in her hand and

then he sends her from his house 2 andthen she exits from his house and thenshe goes and then she becomes foranother man 3 and then the latter man

hates her and then3 he writes for heran account of cutting off and then hegives in her hand and then he sendsher from his house or because thelatter man dies which he took her to

1 On Because a man takes a woman and then Here יהוה first tackles this manmadecustom which he hated (Mal 216) rather than endure in the oneness that יהוה haddesigned a man and his wife to endure in (Gen 224) the people had a custom of sendingtheir wives away because they had ceased to look on them with favour They sent themwith a written account which in their eyes severed the oneness of the marriage In three verses יהוה outlines 1) their divorce custom 2) what it caused the woman to do and 3)what the woman was likely to suffer In the fourth verse he applies a penalty to the onewho has initiated this chain of events the man who divorced her in the first place isrestricted from taking her again The wife which he chose not to treasure has become

forbidden to him he thus cannot chose to do love or hatred to her anymore for his choicehas been made and has produced defilement and abominable consequence Evidently יהוהwanted His people to see the bad consequences of this custom of theirs and perhapssome of them would hesitate from divorcing their wives Why did He not absolutely forbiddivorce Messiah answers that it was because of their stubbornness (Mt 198) forbiddingthe custom would not stop them doing it Messiahs teaching deals more completely withdivorce in as much as it reveals the will of הוהי will for marriage that what He has boundshould be honoured until death (Mk 102-12 1Cor 739) יהוה also supplies His Spirit tothose who receive Messiahs teaching so that now His people may not be natural hard-hearted carnal and rebellious in their customs but instead agreeable to יהוה andempowered to do all His will 2 On and then he writes This is just another link in thechain of events marked just like the other links with the consecutive preterite It is not as

the KJV or as the Pharisees took it(Mt 197) that the man is commanded to do any of thisIndeed this passage does not even approve of what he does but instead penalises him forthis action(v4) This passage does not approve of divorce on the basis of a nakedness of athing or on the basis that he hates her (v3)Therefore any discussion of sufficientgrounds for divorce is made void even as יהוה has given no approval of this custom onany grounds 3 On the latter man hates her and then The first verse narrates thewomans husbands actions because he finds in her a nakedness of a thing and this versenarrates the latter mans actions on the basis that he hates her The Pharisaic schools of Hillel and Shammai took a nakedness of a thing as though יהוה had indicated in thisphrase what was sufficient grounds for divorce and then they argued about what anakedness of a thing could mean whether it be as mild as spoiling the food (Hillel) or as

severe as sexual sin (Shammai) But this latter man divorces because he hates herWould either party argue that יהוה had indicated that hatred is sufficient grounds fordivorce Rather it is all merely a narrative without any sanctioning of divorce or anyrestriction until verse 4

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3535

35 15 February 2011 Deuteronomy 24-34

him for a woman 4 he shall not be able4

-her husband the first which he senther- to return to take her to become forhim for a woman after which she has

caused herself to become defiled for it[is] an abomination5 against the face of יהוה and you shall not cause the land tosin which yourיהוה ʔɛlōhı m gives to you[for] property 5 6 7 8 9 10 11 12 13 14 15 16

17 18 19 20 21 22

252 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19

262 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19

272 3 4 5 6 7 8 9 10 11 12 13 14 15 16 1718 19 20 21 22 23 24 25 26

282 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55 56 57 58 59 60

61 62 63 64 65 66 67 68

292 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

302 3 4 5 6 7 8 9 10 11 12 13 14 15 16 1718 19 20

312 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

30

322 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52

332 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

342 3 4 5 6 7 8 9 10 11 12

4 On he shall not be able See verse 1s notes regarding this restriction placed on thehusband] [On her husband In this whole narrative יהוה calls nobody but the firsthusband her husband] [On she has caused herself to become defiled This passive

reflexive verb states that she has caused herself to be defiled She has caused herself tobe defiled by the actions she took in verse 2 which were provoked by her husbandsactions in verse 1 This clearly shows that the second relationship was a defiling sexualrelationship -a form of sexual immorality and not a pure marriage in s eyes- for herיהוהhusband still lived (Rom 73) The divorced woman who understands this thus hasopportunity to not be defiled by entering a second relationship 5 On it [is] anabomination יהוה shows His disapproval of this entire situation so that His people mightlikewise sense the abomination of the defiling sexual relationship between a mans womanand another man It is not the taking back of the defiled wife that is abomination butrather to do so would be to receive what has been defiled by a defilement which should beseen as a defilement the relationship with a man other than her husband Likewise יהוה

has considered His people defiled which have broken faith with Him and whored afteridols (Jer 3 1) And yet as defiled as they have become from their other lovers He calls

Page 15: Scriptures Of The Faith Once Delivered

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1535

15 15 February 2011 Genesis 2

the Hawılauml 22 [in] which there [is] thegold 12 And the gold of that land [is]good There [is] the bdellium23 and thestone of the beryl24 13 And the name of the second stream [is] Geho n25 that[is] the (one) turning around all theland of Kuš26 14 And the name of thethird stream [is] Hiddɛqɛl27 that [is]the (one) going east of ʔaššu r28 Andthe fourth stream that [is] Pərauml t29

15 And so יהוה ʔɛlōhı m took the ʔaumldauml mand He caused him to rest in thegarden of ʕedɛn for serving it and for

looking(after) it

16

And then ʔɛlōhıיהוה m (laid)command over the ʔaumldauml msaying From all the treekind of thegarden (as) eating you(s) eat30 17 andfrom the tree of the knowing goodnessand badness you(s) shall not eat from

it as in the day of your(s) eating fromit (as) dying you(s) die31

18 And then יהוה ʔɛlōhı m said Notgood (is) the ʔaumldauml ms being only

himself I effectuate for him a helperlike his complement32 19 And then יהוהʔɛlōhı m handcrafted (again) from theground all the livingkind of the fieldand all the flapperkind of the skies andthen He caused [them] to come to theʔaumldauml m for seeing what he calls for itand all which the ʔaumldauml m calls for it -abreather of livingkind33- that is itsname 20 And so the ʔaumldauml m called

names for all the large-quadrupedkindand for all the flapperkind of the skiesand for all the livingkind of the fieldand for the ʔaumldauml m was not found ahelper like his complement 21 And thenיהוה ʔɛlōhı m caused a sloom to fall overthe ʔaumldauml m and so he fell asleep And

22 On the Hawılauml This place name has the letters of the root hwl which speaks of twisting around The name may originate from the twisting of the Pıšō n stream aroundthis place 23 On the bdellium Does בדלח to refer to bdellium resin or perhaps topearls In the other occurrence (Num 117) the מן from the skies is likened to בדלח inappearance 24 On the stone of the beryl A precious stone of some kind may beindicated by אבן השהם The Aramaic Peshitta translates it as ברולא beryl here and in Exodus2820 25 On Gehō n The Septuagint has γηων rather than γιων which would betteralign with Tiberian Gıhō n The e may be because of the pronunciation of the guttural hlowering the preceding vowel On the other hand Arabic jayha nu is used for large riversand ay regularly shifts to e in Hebrew as also stressed a to ō The name of this streammay mean something like burster 26 On Ku š Ku š was a ancient black Africankingdom around Sudan and the south of Egypt Their ancestor was Kuš son of Hauml m son of Nō ɛh who was saved through the deluge 27 On Hiddɛqɛl This name may mean rapidor swift In the Septuagint it is translated Τιγρις Tigris 28 On ʔaššur Assyria 29 On Pərauml t This streams name may mean fruitful In the Septuagint it is ΕυφρατηςEuphrates 30 On (as) eating you(s) eat The Hebrew Infinitive Absolute often has anadverbial function and is often used with a verb of the same root to emphasize verbalaction as here 31 On (as) dying you(s) die This adverbial treatment of the Infinitive Absolute reveals what really happened when our ancestors ate from that tree they beganto die in a dying manner as do we each day in this corrupted mortal body 32 On a

helper like his complement Woman was created from the man and for the man as Paultaught (1Corinthians 118-9) Woman is mans helper and is fashioned to be suitable forhim his complement which fits him 33 On a breather of livingkind The BHS suggeststhese words are an added explanation specifying what the man was naming

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1635

1615 February 2011Genesis 2

then He took one of his side(bone)s34 And then He closed-up the flesh (as) sub(stitute for) it 22 And then יהוה ʔɛlōhı mbuilt the side(bone) -which He has

taken from the ʔaumldauml m- for a woman35 And then He caused her to come to theʔaumldauml m 23 And then the ʔaumldauml m said

This(one) [is] the instant~ bone from my bones

~~ and flesh from my fleshfor this(one)~~ [a name] Woman36 is called~ as from her man37

~~ this(one) has been taken24 On[account of this] so (a) man

loosens(from) his father and his motherand then he adheres in his woman38and so the two of them39 become for

34 On He took one of his side(bone)s Ribs Do ʔaumldauml ms sons have one less rib than hisdaughters No both male and female descendants of ʔaumldauml m have twelve pairs of ribs If ʔaumldauml m had lost his arms would his children be born without arms Of course not TheScripture does not say that יהוה ʔɛlōhı m removed or altered any of ʔaumldauml ms DNA so wewould not expect that ʔaumldauml ms descendants would be affected by his loss of a ribLikewise the Scripture does not say that ʔaumldauml m was once both male and female or thathis feminine nature was taken away from him and formed into a woman This is a modernand false teaching and is as ludicrous as saying that the heavenly Father lost His Wisdom

or was in any way diminished when He spoke forth His Word Rather ʔaumldauml m had withinhim before and after losing the rib the creational potential of all that is male and all thatis female The wonderful feminine nature of a woman is what manifests in the absence of that which is specifically (and likewise wonderfully) male Like ʔaumldauml m his sons todayhave within them all that is needed to make a male or a female the male humanpossesses both X and Y sex chromosomes The converse is not true A female human hasonly X sex chromosomes It is impossible to make a male human from a female humanschromosomes Therefore modern genetics confirms that a woman can be fashioned fromthe genes of a man but not vice versa 35 On for a woman To be a womanwife Theword for woman is the same as for wife throughout Scripture 36 On Woman ʔɛššauml inOrigens Hexapla Masoretic Text evidences a further attenuation of the first vowel ʔiššauml 37 On from her man From ʔıšauml h = her man(husband) So reads the SamaritanPentateuch Targum Onqelos and the Septuagint The Masoretic text reads ʔı š (a) manThe original pronunciation of man and woman is unknown but as in English the twowords have a similar pronunciation in Hebrew and several other Semitic languages Itcould be that the original difference was a š in man (in ʔanš- perhaps) and a softer θ inwoman (in ʔanθ- perhaps) 38 On he adheres in his woman It is quite uncreationalthat a man should tear away from his woman with whom he has become one flesh39 On the two of them So reads the Septuagint the Syriac and the Vulgate also theSamaritan versions and several Targums (Neofiti Pseudo-Jonathan Genizah TargumFragment) The words are also present in the Masters quotation of the passage inMatthew 195 and Mark 108 and also Pauls in 1Co 616 and Eph 531 The MasoreticText does not have these words Why Was there something wrong in the eyes of scribes

in this statement that two of them become one flesh Perhaps their acceptance of their ancient Hebrew customs of polygyny or of divorce and remarriage But such thingsיהוה ʔɛlōhı m neither commanded nor approved of from the beginning they have not beenso (Matthew 198) but marriage has been for just the two of them

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1735

17 15 February 2011 Genesis 23

one flesh 25 And so40 the two of themwere uncovered41 the ʔaumldauml m and hiswoman and they were not ashamed of themselves42

3and the snake has beencircumspect1 more than all the

livingkind of the field which יהוהʔɛlōhı m has effectuated And then hesaid to the woman Even as ʔɛlōhı mhas said2 you(pl) shall not eat from allthe treekind of the garden 2 And thenthe woman said to the snake From thefruit of the treekind of the garden weeat 3 and from the fruit of the tree

which (is) in the midst of the gardenʔɛlōhı m has said You(pl) shall not eatfrom it and you(pl) shall not touch in

it lest you(pl) die 4 And then thesnake said to the woman You(pl) willnot (as) dying die 5 -as ʔɛlōhı m (is)knowing- as in the day of your(pl)

eating from it your(pl) eyes will thenbecome open and then you(pl) willbecome like the ʔɛlōhı m3 knowers of goodness and badness 6 And then thewoman saw as good the tree for foodand as a longing it (was) for the eyesand the tree was desirable for causinginsight And then she took from itsfruit And then she ate And then shegave also for her man with her4 And

then they ate 7 And then the eyes of the two of them were opened and theythen knew them(selves) as uncovered

And then they sewed together leaves of

40 On And so The consecutive preterite typically marks a verb which is temporally andor logically consequent If temporal consequence is meant it would mean that the twobecame naked after the ʔaumldauml ms declaration about his woman in verse 23 I have takenthe verb as logically consequent which thus implies that their Creator left them nakedbecause they were to adhere to each other as described in verse 24 their nakedness

facilitated this Nakedness facilitates sexual arousal and facilitating sexual arousal istotally appropriate in the context of a valid marriage such as this one But it is totallyinappropriate to make a display of nakedness out of this context Some forms of public art-ancient modern and even religious- can only be justified by refusing this simple truththat nakedness facilitates sexual arousal 41 On uncovered There is a wordplay (pun)between uncovered ʕarummı m in this verse and circumspect ʕaumlru m in the nextlinking the two verses 42 On they were not ashamed of themselves Or of each otherThis translates the reflexivereciprocal nature of the hitpaʕʕel stem Here the beauty of the first state of human sexuality is shown In this proper context of valid monogamousmarriage sex is wonderful and nothing to be ashamed of But outside of the propercontext so much harm has been done outside the Creatorss plan that sex has become ashameful thing for many 1 On circumspect The ʔaumldauml m and his woman were ʕarummı m(uncovered) and the snake was ʕaumlru m (circumspect) more than all And whilst theywere ʕarummı m without being ashamed the ʕaumlrum snake ought to have been ashamedfor the way he used his craftiness here 2 On Even as ʔɛlōhı m has said If it is so to beread it seems the first in the Scripture to exaggerate a command of ʔɛlōhı m was thesnake 3 On the ʔɛlōhı m This may be interpreted as singular or plural here In theplural sense ʔɛlōhı m can refer to mighty beings (the angels according to the Greek translation of Psalm 85 who are also called sons of ʔɛlōhı m in Job 16 amp 21 and Genesis624) who apparently were created with a knowledge of goodness and badness perhapsthat they might see and commend the work of הוהי ʔɛlōhı m (see Job 387) 4 On her manwith her Her man was with her during this transgression of הוהי ʔɛlōhı ms command anddid not keep her from it What a failure of leadership and of taking responsibility for the

woman that יהוה ʔɛlōhı m had brought to him (222) Did he wrongly assume that hewould not be held responsible for her and that by blaming her for her own actions hewould thereby justify himself even if he follows her example (verse 12) Likewise his firstson makes himself not to know his responsibility for his younger brother (49)

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1835

1815 February 2011Genesis 3

a fig(tree) And so they effectuated forthem(selves) bindings5

8 And then they heard the sound6 of יהוה ʔɛlōhı m going(to and fro) in the

garden for the spirit of the day andthen the ʔaumldauml m hid himself and hiswoman from the faces7 of יהוה ʔɛlōhı min the midst of the treekind of thegarden 9 And then יהוה ʔɛlōhı m calledto ʔaumldauml m And then He said for himWhere [are] you(s) 10 And then hesaid Your(s) sound I heard in thegarden And then I feared as naked[am] I and then I hid (myself) 11 And

then He said Who (made)manifest for you(s) as naked you(rself)(s) Is it thatfrom the tree (of) which I (laid) youcommand for not (to) eat from it you(s) have eaten 12 And then the ʔaumldauml msaid The woman which you(s) gave tome she gave for me from the tree andthen I ate 13 And then יהוה ʔɛlōhı m

said for the woman What [is] this you(s) have effectuated And then thewoman said The snake (caused) medelusion and then I ate 14 And then

יהוה ʔɛlōhı m said to the snakeAs you(s) have effectuated this

accursed you(s) [are] from all the large-quadrupedkind and8 from all thelivingkind of the field

Over your(s) belly you(s) shall goand loam you(s) shall eat all the daysof your(s) lives

15 And hostility I set between you(s)and the woman and between your(s)

seed and her seedit shall (be on)lookout(for) you(s) (a)head and you(s) shall (be on)lookout(for) him (a) heel

16 And to the woman9 He (has) saidAs causing(to)increase I cause(to)

increase your(s) travail and your(s)conception in travail you(s) shall birthsons

5 On bindings Such belt-like garments with hanging pieces barely covering thereproductive organs are -in some primitive cultures- all the clothing that man sees asnecessary But יהוה ʔɛlōhı m fits our ancestors with coverings which are sufficient in Hiseyes (verse 21) He has thereby taught mankind what is appropriate for coveringnakedness 6 On sound The Hebrew word ול ק often implies voice but is used for abroader set of meanings voice noise sound Ive chosen sound as a consistenttranslation but obviously the sound of a person will usually be his voice 7 On facesThis is another plurale tantum with a singular meaning I have translated it according toits form but the reader should note from its usage throughout this translation that facesis the regular Hebrew way of saying surface or face or presence and by no meansimplies more than one face 8 On from all the large-quadrupedkind and The BHSsuggests that these words were perhaps an addition The versions include them Is itbecause a snake is not a quadruped that they thought the words inappropriate The snakeneed not have been a large-quadruped to become more accursed than all large-

quadrupedkind Then again perhaps it once did go on four legs There seems to beconsensus amongst scientists that they once did have four legs like (most) lizards still do9 On And to the woman And is lacking from the Masoretic text but not from theSamaritan the Septuagint or the Vulgate

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1935

19 15 February 2011 Genesis 3

and to you(s) (is) its overflow and you(s) shall dominate in it10

17 And for the ʔaumldauml m11 He (has)said12

As you(s) have listened for the soundof your(s) woman and then you(s) atefrom the tree (of) which I (laid) you(s)command saying You(s) shall not eatfrom it

accursed [is] the ground because of you(s)

In travail shall you(s) shall serve it13

all the days of your(s) lives18 And thornkind and thistlekind it

shall cause to outsprout for you(s) andthen you(s) shall eat the vegetation of the field

19 In the sweat of your(s) inhalers you(s) shall eat bread

as-far-as [the time of] your(s)returning to the ground as from it you(s) were taken

as loam you(s) [are] and to loam you

(s) return20 And then the ʔaumldauml m called thename of his woman Hawwauml h as shewas mother of every(one) living 21 Andthen יהוה ʔɛlōhı m made -for the ʔaumldauml mand for his woman- coverings of skin

And then He caused them to beclothed14

22 And then יהוה ʔɛlōhı m said SeeThe ʔaumldauml m has become as one from us

for knowing goodness and badness And now lest he sends his hand andthen he takes also from the tree of thelives and then he eats and then he

10 On and to you(s) (is) its overflow and you(s) shall dominate in it In the midst of overflowing travail the woman is still to have success This emendation to the text issuggested by the BHS as probably original an explanation of the preceding words Almost identical words are found in Genesis 47 where another is told to dominate in themidst of another negative overflow I have followed this emendation to the words becausethe context supports it and both the meaning and structure of the parallel phrases in

Genesis 47 are hard to explain with reference to the received text It seems that ancientscribes -unsure of the meaning of these phrases- may have come to understand the wordsas you(s) shall dominate him and may have thus corrected the text to theMasoretic form and to your man (is) your overflow and he shall dominate youwhich would better fit the knowledge that ʔɛlōhı m wants the woman to be subject to theman and not vice versa However the Apostolic Scriptures assure us that the womansposition of submission is a beautiful thing which predates sin her submission is ordainedfrom creation (1Corinthians 118-9 1Peter 35 1Timothy 211-13) It is therefore notthe result of sin punishment or curse 11 On And for the ʔaumldauml m The BHS suggests forthe ʔaumldauml m rather than for ʔaumldauml m (Masoretic pointing) A definite article (the) usuallyprecedes ʔaumldauml m in this narrative This emendation is consistently followed in thistranslation 12 On He (had) said Non-sequential verbs are used for this phrase in verse

16 and verse 17 This may indicate that the word to the man and to the womanchronologically preceded the cursing of the snake in verse 14-15 These responses to thesin of the man and of the woman may have chronologically followed the confessions in verse 12 and verse 13 respectively Whether this is so or not it is clear that יהוה ʔɛlōhı mdoes not go along with their shifting of blame but has spoken to each the negativeconsequences brought about under His sovereignty in response to their disobedience Sothe narrator deals first with the cursing of the snake and puts the snake out of thepicture before continuing the story of our two ancestors but by no means indicates thatour ancestors managed to divert יהוה ʔɛlōhı ms judgment from themselves to the snake13 On you(s) shall serve it The BHS says it is so to be read The received text has youshall eat(s) it 14 On And then He caused them to be clothed The preceding verse

indicates that our ancestors were beginning to procreate Our parents need to know howto cover themselves because they would not be alone for much longer That יהוה ʔɛlōhı mgave them כתנת indicates that their bindings of fig leaves were not sufficient to cover theirnakedness in His eyes

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2035

2015 February 2011Genesis 34

lives for unseentime15 23 And thenיהוה ʔɛlōhı m sent him (away) from thegarden of ʕedɛn for serving the groundwhich he was taken from there 24 And

then He pushed (out) the ʔaumldauml m andthen He caused him16 to settle from theeast of the garden of ʕedɛn and thenHe set17 the kərubı m and the flame of the sword turning(over) itself forlooking(after) the way of the tree of thelives

4 And the ʔaumldauml m has known1 Hawwauml hhis woman and then she conceived

and then she birthed Qayin and then

she said I have acquired2 a man withה ו ה י [helping me] 2 And then shecaused addition3 for birthing hisbrother Habɛl And then Habɛl became(a) grazer4 of small-cattle5 and Qayinhas become a server of ground 3 And itbecame from the end of [multiple] daysand then Qayin brought a gift for יהוהfrom the fruit of the ground 4 andHabɛl has brought -also he- from the

firstborns of his small-cattle and fromtheir (visceral)fat And then יהוה lookedto Habɛl and to his gift 5 and to Qayinand to his gift He has not looked And

then (emotion) burned for Qayin6greatly and then his faces fell7 6 Andthen יהוה said to Qayin For what[reason] has (emotion) burned for you(s) And for what [reason] have your(s) faces fallen 7 Is it not if you(s) dogood an (up)lifting And if you(s) dontdo good sin (is a) stretcher-out (inwait) for the opening And to you(s) (is)its overflow and you(s) shall dominate

in it8 8 And then Qayin said to Habɛlhis brother Let us walk the field9

And then it became in their being in thefield and then Qayin stood(up) to Habɛlhis brother and then he killed him 9

And then יהוה said to Qayin Where [is]Habɛl your(s) brother And then hesaid I have not known Is it that [a]looker(after) my brother I [am] 10

And then He said What have you(s)

effectuated The sound of the bloods10

15 On unseentime The Hebrew and Greek words imply more that eternity is hiddentime rather than that it never will end In some contexts the words refer to a time thatwill end (eg Deut 1517) though we know not when In other contexts it is hidden fromus whether the unseentime will end or not 16 On He caused him him is suppliedfrom the Septuagint 17 On and then He set This verb is suggested by the Septuagintsκαὶ ἔταξεν 1 On has known This translation highlights that the verb here is notmarked as consecutive (For contrast see verse 25 where a consecutive verb is used)Contrary to the common misconception that sex began after sin I suggest that the ʔaumldauml mfirst knew Hawwauml h soon after she was presented to him (Genesis 222) Evidently inGenesis 225 they were naked for the very purpose that the ʔauml dauml m should know Hawwauml h Did -s plan for their nakedness -that they should thereby (Re)produce and increaseיהוה

fail until sin occurred Reader be assured that sex within marriage has always been the Almightys plan He created it 2 On I have acquired This word תי י נ ק has a root which issimilar in spelling to the name Qayin 3 On she caused addition Such a verb is used forthe sense of repeating the same action in this case birthing 4 On grazer רעה ashepherd feeding sheep and tending to all their needs this word is often used assymbolic for a leader appointed by יהוה 5 On small-cattle Sheep and goats are groupedtogether by this word צאן 6 On (emotion) burned for Qayin Usually this is said of angry emotion 7 On his faces fell Qayin entered a depressed saddened self-pityingmood 8 On you(s) shall dominate in it Find these words and their sense also inGenesis 316 In the midst of an overflowing feeling and tendency to sin Qayin isencouraged to dominate 9 On Let us walk the field These words present in the

Samaritan Syriac Greek and Latin are absent from the Masoretic text Manymanuscripts and editions of the Masoretic text leave a gap here for the words 10 Onbloods When the Hebrew word is plural it tends to imply blood that has been shedblood that is no longer one as it was inside the body

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2135

21 15 February 2011 Genesis 4

of your(s) brother [is] crying-out to mefrom the ground 11 And now accursed[are] you(s) from the ground whichhas opened its mouth for taking the

bloods of your(s) brother from your(s)hand 12 As you(s) serve the ground itshall not cause addition [for] giving itsstrength for you(s) Tottering andwagging you(s) shall be in the land 13

And then Qayin said to ה ו ה י Great ismy twistedness11 from lifting12 14 See

You(s) have pushed me (out) the(current)day from over the faces of theground and from your(s) faces I shall

be hidden and then I shall be totteringand wagging in the land and then itshall become every finder of me shallkill me 15 And then יהוה said for himTherefore every13 killer of Qayinsevenfold [Qayin] shall be avenged

And then יהוה set for Qayin a sign fornot (to) smite him every finder of him16 And then Qayin went out from(before)the faces of יהוה and then he

sat14 in the land of No d15 east of ʕedɛn

17 And then Qayin knew his woman And then she conceived and then she

birthed Hɛno k And then [Qayin]became builder of (a) city16 and thenhe called the name of the city like thename of his son Hɛno k 18 And thenƔırauml d17 was birthed for Hɛno k andƔırauml d has birthed Mahıʔe l andMahıʔe l18 has birthed Matušaumlʔe l19 andMatušaumlʔe l has birthed Lamɛk 19 Andthen Lamɛk took for him(self) twowomen the name of the one ʕaumldauml h

and the name of the second Sɛllauml h 20 And then ʕaumldauml h birthed Yaumlbauml l he hasbeen (a) father of 20 (everyone) sitting21

[in] tents of 22 (livestock)possession23 21

And the name of his brother [was]Yubauml l he has been (a) father of every(one) grabbing stringed-instrument andwind-instrument 22 And Sɛllauml h -alsoshe- has birthed Tubal-Qayin (a) fatherof every(one) whetting24 copper and

11 On twistedness Twisted behaviour results in twistedness as a punishment The wordון ע can refer to eitherboth the twisted behaviour and the punishment brought about by it12 On Great is my twistedness from lifting This is the Hebrew way of saying somethingis too big to lift Qayin is saying that he cannot cope with the results of his sin 13 Onevery This is the same Hebrew word as for all כל Im tried to consistently translate itall whenever sensible and as every elsewhere In some contexts it will be apparentthat this every has a similar meaning to any 14 On sat Such is the literal meaningof the Hebrew verb which is commonly used to mean dwelt 15 On Nō d But Greek has Ναιδ Samaritan simply has נד The participle is nauml d wagging in verses 12 amp 13Nō d may be an infinitive of the same root meaning (a) wagging 16 On builder of (a)city Or some manuscripts point it נה עיר ב building a city 17 On Ɣırauml d The phoneme

preserved in Arabic letter ghain seems to be indicated in the LXX form Γαιδαδ18 On Mahıʔe l and Mahı ʔe l LXX has Μαιηλ and Samaritan has similarly מחיאל מחיאלMasoretic text has one form and then a second form מחויאל מחייאל Did the ו form resultfrom the similar shape of the following name מתושאל 19 On Matušaumlʔe l But the LXXapparently confuses the name with another Μαθουσαλα 20 On father of Here isintroduced the Biblical idiom in which -aside from genetic relationship- the originator of a behaviour or lifestyle is called the father of those who do similarly Consider the wordsof Maumlšı h in John 844 and Matthew 545 21 On sitting As in verse 16 the meaningdwelling is implied 22 On tents of This translates a proposition found in the BHSand in 2Chronicles 1415 י ל ה א The Masoretic Text has ו לה א tents and The LXX readsin tents nurturing 23 On (livestock)possession The word נה ק מ seems to literally

mean possession but is most commonly used of livestock Perhaps it is fair to suggestthat wealth was once measured more in livestock than in money Consider the words of Genesis 3043 24 On (a) father of every(one) whetting The suggestions of the BHS arehere translated The Masoretic text has whetting every cutter (of)

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2235

2215 February 2011Genesis 45

iron And the sister of Tubal-QayinNoʕɛmauml h 23 And then Lamɛk said forhis women

ʕaumldauml h and Sɛllauml h hear my sound

Women of Lamɛk listen (to) myutterance As I have slain a man for my bruising

and a boy for my welt24 as sevenfold Qayin shall be

avenged and Lamɛk seventy andseven25

25 And then the ʔaumldauml m knew hiswoman still(more) And then shebirthed a son and she called his name

Še t as she has said ʔɛlōhı m has set26for me (an)other seed sub(stituting for)Habɛl as Qayin has killed him 26 Andfor Še t -also him- has been birthed (a)son and then he called his nameʔɛnō š This(one) has (caused)delay27

for calling in the name of הוהי

5This [is] the recounting of thegenerations of ʔaumldauml m In the day of

ʔɛlōhı ms creating ʔaumldauml m in semblance

of ʔɛlōhı m He has made him2

Maleand female He has created them Andthen He goodspoke them and then Hecalled their name ʔaumldauml m in the day of their being created

3 And so ʔaumldauml m lived thirty and ahundred years and then he caused(to)birth a son like his semblance in hissilhouette And then he called his nameŠe t 4 And then the days of ʔaumldauml mafter his causing[the]birth[of] Še t

became eight hundred years And so he

caused(to)birth sons and daughters 5

And so all the days of ʔaumldauml m which hehas lived became nine hundred yearsand thirty years And then he died

6 And so Še t lived five years and ahundred years and then he caused(to)birth ʔɛno š 7 And then Še t lived afterhis causing[the]birth[of] ʔɛno š seven

years and eight hundred years And sohe caused(to)birth sons and daughters8 And so all the days of Še t becametwelve years and nine hundred years

And then he died9 And so ʔɛno š lived ninety years and

then he caused(to)birth Qaynauml n 10 Andthen ʔɛnō š lived after his causing[the]birth[of] Qaynauml n fifteen years and eighthundred years And so he caused(to)birth sons and daughters 11 And so allthe days of ʔɛno š became five years andnine hundred years And then he died

12 And so Qaynauml n lived seventy yearsand then he caused(to)birth Mahlalɛʔe l13 And then Qaynauml n lived after his

causing[the]birth[of] Mahlalɛʔe l forty years and eight hundred years And sohe caused(to)birth sons and daughters14 And so all the days of Qaynauml nbecame ten years and nine hundred

years And then he died15 And so Mahlalɛʔe l lived five years

and sixty years and then he caused(to)birth Yarɛd 16 And then Mahlalɛʔe llived after his causing[the]birth[of]

Yarɛd thirty years and eight hundred years And so he caused(to)birth sons

25 On seventy and seven Lamɛk considered himself more righteous than Qayin becausethe boy he murdered had first bruised him By his knowing goodness and badness Lamɛkpresumptuously awards himself greater vengence than יהוה graciously gave to QayinMaking declarations about how one thinks things should be is not obedience to the wordof הוהי 26 On set The name Še t sounds like the Hebrew word for set and is spelledthe same 27 On This(one) has (caused)delay So reads the LXX that ʔɛnō š hopedwaited to call the name In Hebrew root y-h-l speaks of delay In a world where eachrushed to his own way perhaps this records that ʔɛnō š was different ʔɛnō š delayedhimself to call on the name of הוהי that he might walk His way perhaps But the Masoretic

text has a word of a different root h-l-l חל ו ) אז ה At) that time it has been perforated -theseal was broken so to speak a new activity had begun But was calling on the name of יהוה really so new Consider Genesis 41 The Samaritan אז החל could be read as theMasoretic text or as (At) that time he has (caused)delay

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2335

23 15 February 2011 Genesis 56

and daughters 17 And so all the days of Mahlalɛʔe l became five and ninety

years and eight hundred years Andthen he died

18 And so Yarɛd lived two and sixty years and a hundred years1 and thenhe caused(to)birth Hɛnō k 19 And then

Yarɛd lived after his causing[the]birth[of] Hɛno k eight hundred years And sohe caused(to)birth sons and daughters20 And so all the days of Yarɛd becametwo and sixty years and nine hundred

years And then he died21 And so Hɛno k lived five and sixty

years and then he caused(to)birthMatušalah 22 And then Hɛno k went(toand fro)2 with the ʔɛlōhı m3 after hiscausing[the]birth[of] Matušalah threehundred years And so he caused(to)birth sons and daughters 23 And so allthe days of Hɛno k became five andsixty years and three hundred years 24

And so Hɛno k went(to and fro) with theʔɛlōhı m And [then] he wasnt[found]4

as ʔɛlōhı m has taken him25 And so Matušalah lived seven andeighty years and a hundred years5 andthen he caused(to)birth Lamɛk 26 Andthen Matušalah lived after his causing[the]birth[of] Lamɛk two and eighty

years and seven hundred years And sohe caused(to)birth sons and daughters

27 And so all the days of Matušalahbecame nine and sixty years and ninehundred years And then he died

28 And so Lamɛk lived two and eighty

years and a hundred years6 and thenhe caused(to)birth a son 29 And thenhe called his name No h7 saying This[one] shall make us sigh [relief] fromour works8 and from the travail of ourhands from the ground which יהוה hascursed it 30 And then Lamɛk livedafter his causing[the]birth[of] No h fiveand ninety years and five hundred

years And so he caused(to)birth sons

and daughters 31 And so all the days of Lamɛk became seven and seventy yearsand seven hundred years And then hedied 32 And so No h became a son of five hundred years and then No hcaused(to)birth Še m Ḫauml m and Yap ɛt

6 And then it became as the ʔaumldauml mhas perforated1 for increasing over

the face of the ground and daughtershave been birthed for them 2 And then

the sons of the ʔɛlōhı m saw2 thedaughters of the ʔaumldauml m as good they[were] And then they took for themwomen from all which they haveelected 3 And then יהוה said My spiritshall not reckon in the ʔaumldauml m forunseentime in their erring he [is] flesh

And so his days will become a hundred1 On and a hundred years The Samaritan version (and a medieval manuscript of theMasoretic Text) does not have these words The Samaritan version mentions 785 years inthe next verse (instead of 800) and gives a total of 847 years in verse 20 (instead of 962) 2 On And then Hɛnō k went(to and fro) The Greek text interprets this as but Hɛnō k didwell-please the Almighty and similarly in verse 24 See again Hebrews 115 3 On Andthen Hɛnō k went(to and fro) with the ʔɛlōhı m Some Latin Vulgate manuscripts andGreek manuscripts insert And then Hɛnō k lived here no doubt in imitation of thesurrounding pattern 4 On he wasnt[found] found is found in the Greek text and inHebrews 115 5 On seven and eighty years and a hundred years The Greek text has167 years before fathering Lamɛk and 802 years after to make the same total number of years of Matušalahs life 969 The Samaritan text has 67 and 653 and a total of 7206 On two and eighty years and a hundred years The Samaritan version has 53 yearsbefore fathering Nō h 600 years after and a total of 653 years 7 On Nō h The name isspelled with the first two letters of the root for sigh here but may be derived from a

similar root meaning repose 8 On works So reads the Samaritan Greek Syriac and Vulgate and many medieval manuscripts of the Masoretic Text others read work1 On perforated That is humankind figuratively broke through to do something newhe began to increase 2 On saw In the sense of regarded as in Genesis 14

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2435

2415 February 2011Genesis 6

and twenty years 4 The nɛp ılı m3 havebeen in the land in those days and alsoafter so when the sons of the ʔɛlōhı mcome to the daughters the ʔaumldauml m and

then they birth for them These [were]the forceful (ones) from unseentimethe men of the name

5 And then יהוה saw as vast thebadness of the ʔaumldauml m in the land andall the handiwork of the cogitations of his heart4 [was] only bad all the day 6

And then יהוה sighed as He haseffectuated the ʔaumldauml m in the land andthen He travailed (Himself) to His

heart 7 And then יהוה said I will wipe(away) the ʔaumldauml m which I have createdfrom over the faces of the ground fromʔaumldauml m as-far-as beast as-far-as quiet-moverkind and as-far-as theflapperkind of the skies as I havesighed as I have effectuated them 8

And No h has found favour in the eyesof הוהי

9 These [are] the generations of No hNo h [was] (a) righteous man complete

he has been in his generations Withthe ʔɛlōhı m No h has gone(to and fro) 10

And then No h caused(to)birth threesons Še m Ḫauml m and Yap ɛt 11 And thenthe land (became) ruined (before)thefaces the ʔɛlōhı m and so the land(became) filled [with] wrong 12 Andthen ʔɛlōhı m saw the land and see Ithas (been) ruined as all flesh over theland has caused its way to be ruined

13 And then ʔɛlōhı m said for No h[An] end of all flesh has come (before)my faces as the land is filled [with]wrong from their faces5 and see me[Im] causing them to be ruined from[there] with the land6 14 Effectuate for

3 On The nɛp ılı m The non-canonical books 1Enoch and Jubilees relate the story of thesegiants the nɛp ılı m the offspring of a forbidden union between human women and angels

(the sons of the ʔɛlōhı m see Job 16 21) who are male in form These angelic fathersare the angels which kept not their first estate but left their own habitation and the Almighty sent them to a prison for spirits where they are reserved in everlasting chainsunder darkness unto the judgment of the great day (see Jude 16 amp 2Peter 24) [These Apostolic writings relate and affirm understanding previously recorded in works such as1Enoch and Jubilees] These angels are the spirits in prison which sometime weredisobedient when once the longsuffering of [ʔɛlōhı m] waited in the days of Nō h while theark was a preparing wherein few that is eight souls were saved by water (1Peter319-20) Their gigantic offspring the nɛp ılı m killed and devoured animals and humanswith an insatiable appetite and were greatly feared and remembered and worshiped bymen The Almighty decreed the destruction of their flesh but being the hybrids of immortal and mortal beings their spirits lived on as the unclean spirits the evil spiritsknown as demons Hence it is said that the nations worship demons and not gods theirname of the giants lives on with their spirits After the flood in response to Nō hs prayerthe Almighty ordered the spirits of the giants to be bound in a spiritual prison but Śauml tauml n(also called Maśtemauml h ) pleads with the Almighty to allow a tenth of them to remain in theearth to do his dirty work of afflicting mankind for their sins And so Śaumltauml n became theprince of the demons and their work becomes associated with Śaumltauml n (see Mark 322-23) 4 On heart In the Scriptures heart refers to the hidden inner part of a human wherethe thinking and feeling takes place as opposed to the outer part the body In Englishusage heart is primarily used of the emotions or subconsciousness but in Biblicallanguage all the thinking part of us is implied all the mind in its many functionsBiblically to know something with the heart implies nothing more than to know

something with the head The head-heart dichotomy -popular amongst English speakers-is not a reality in Biblical language 5 On from their faces This literally translates whathas the sense because of them 6 On from [there] with the land The BHS suggeststhe from which is also present in the Samaritan Targum

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2535

25 15 February 2011 Genesis 6

you(s) [a] float7 of trees of cypress8(with) nests you(s) shall effectuate thefloat -(with) lowest [nests] second[level nests] and third [level nests] you

shall effectuate it-9 and then you shallcopher10 from (in)house and fromoutside in the copher 15 And this [is thesize] which you(s) shall effectuate [for]it Three hundred cubits [is] the lengthof the float fifty cubits [is] its breadthand thirty cubits [is] its height and to[a] cubit you shall finish it (up)11 16 [A]meridian [windowhole] you(s) shalleffectuate for the float from above and

the opening of the float in its side youshall set 17 And I see me [Im]causing the inundation -waters-12 tocome over the land for ruining allflesh which in it [is] spirit of lives fromsub(jacent) [to] the skies all which [is]in the land shall exhale [its finalbreath] 18 And then I will cause my

covenant to stand [my covenant] with you And then you(s) shall come to thefloat you(s) and your(s) sons and your(s) woman and the women of your(s)

sons with you(s) 19 And from all thelivingkind13 and from all the flesh14two two15 from every [sort] you(s)shall bring to the float for causing life[survival] with you(s) [a] male and [a]female they shall be 20 From theflapperkind for its kind and from thelarge-quadrupedkind for its kind andfrom all the quiet-moverkind of theground for its kind two two from all

shall come to you(s) for causing life[survival] 21 And you(s) take for you(s) from all food which shall be eatenand so you(s) shall gather to you(s)and then it shall become for you(s) andfor them for food 22 And then No heffectuated like all which ʔɛlōhı m has(laid) him command he has effectuatedso

7 On float This Hebrew noun is used in the Scriptures only of Nō hs ark and the basketin which Mōšɛ h floated 8 On cypress In Hebrew גפר from gupr- a root apparentlylinked to κυπρος cypress 9 On -(with) lowest [nests] second [level nests] and third[level nests] you shall effectuate it- These words are transposed from the end of verse16 as the BHS suggests that they belong here Note that it is here that these pluraladjectives have a plural noun nests to describe 10 On copher This word is coined totranslate the Hebrew noun פר כ ( kop ɛr) and the verb of the same root It can bepronounced by English readers similarly to cover (but with voiceless ph for voiced v)which implies its basic meaning The Hebrew noun kop ɛr appears to be linked to cypress(κυπρος) and to refer to a substance derived from cypress leaves which can be used tomake a red covering like a protective paint or sealant The Hebrew verb means to cover(as) with kop ɛr Both the noun and verb are used figuratively for covering in the sense of atonement for or redemption of a life by blood So this saving ark was covered inside andoutside with kop ɛr a symbol of the saving blood of Messiah 11 On and to [a] cubit youshall finish it (up) These words are transposed here from verse 16 as the BHS suggeststhat they belong here 12 On -waters- The BHS suggests this word was added to theHebrew text to clarify the inundation This would explain the peculiar syntax in theHebrew text here which has ול מים ב מ ה the flood waters rather than ול ב מ מי ה the watersof the flood as in Genesis 7710 and 911 13 On the livingkind Samaritan reads החיהthe livingkind which is in agreement with the Greek Septuagints τῶν κτηνῶν theMasoretic text has the livingהחי 14 On and from all the flesh So read the Samaritanand Septuagint the Masoretic text has from all flesh 15 On two two This repetition

of two implies in pairs The Septuagint and Syriac have two two here and in verse 20as in the Masoretic text of Genesis 79 amp 715 but the Masoretic text has only one two ineach verse Is this due to haplography [Haplography is a common scribal error in whichthe eye skips over a repetition of letters and the hand writes the letters only once]

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2635

2615 February 2011Genesis 7

7 And then ʔɛlōhı m1 said for No hCome -you(s) and all your(s)

house- to the float As you(s) I haveseen righteous before me in this

generation 2 From all the pure large-quadrupedkind you(s) shall take for you(s) seven seven male and female andfrom the large-quadrupedkind which it[is] not pure two two2 male andfemale3 3 also from the pure4

flapperkind of the skies sevenssevens male and female and from theflapperkind which it [is] not pure twotwo male and female5 for (preserving

as) living [their] seed over [the] faces of all the land 4 As for days still[only]seven I [am] (causing)rain over theland forty days and forty nights andthen I shall wipe(away) all the stood-up(substance) which I have effectuatedfrom over the faces of the land 5 Andthen No h effectuated like all which יהוהhas (laid) him command

6 And No h [was] a son of six hundred

years and the inundation has been

waters6 over the land 7 And so cameNo h and his sons and his woman andhis sons women with him to the floatfrom the faces of the waters of the

inundation 8 From the pure large-quadrupedkind and from the large-quadrupedkind which it isnt pure andfrom the flapperkind and from7 allwhich [is] quietly-moving over theground 9 two two they have come toNo h to the float male and female likewhich יהוה8 has (laid) No h command 10

And then it became for the seven daysand the waters of the inundation have

been over the land 11 In the year of the9 six hundred years for the lives of No h in the second [re]newal10 theseventeenth day for the [re]newal inthis day all [the] springs of [the] vastdeep have split(open) and the meshesof the skies have opened 12 And thenthe downpour became over the landforty days and forty nights 13 In the

1 On ʔɛlōhı m The Samaritan and Syriac reads ʔɛlōhı m here Masoretic text has הוהיSeptuagint combines the two as הוהי ʔɛlōhı m I chose ʔɛlōhı m here because throughoutGenesis where יהוה is used in the phrase And יהוה said tofor [name] to אל is used andnot for ל as here With ʔɛlōhı m in the phrase And ʔɛlōhı m said tofor [name] to (seeאלGenesis 917) or for (see Genesis 613)ל is used 2 On two two The Masoretic Textlacks the second two Samaritan Greek Syriac and Vulgate all include it 3 On maleand female male and female So reads the Samaritan and the ancient translations TheMasoretic Text has instead [a] man and his woman twice in this verse in verses 3 9 amp16 it reads as the others male and female 4 On pure This word is present in the

Samaritan and Greek texts but absent from the Masoretic text 5 On and from theflapperkind which it [is] not pure two two male and female Preserved in the Greek Septuagint this fits the pattern given above but seems to have dropped from the textpreserved in all the other texts Genesis 87 amp Leviticus 1115 indicate that Nō h didindeed preserve impure birds on the float and not just the pure ones 6 On -waters-The BHS suggests this word was added to the Hebrew text of Genesis 617 and may nothave originally been here either 7 On from The Masoretic Text omits the singleconsonant translated here as from the Samaritan Greek Syriac and Vulgate includethe word 8 On הוהי Samaritan reads הוהי Masoretic text has ʔɛlōhı m I chose יהוהhere because throughout the rest of the Pentateuch יהוה occurs in the phrase like which_____ has (laid) [name] command (see Exodus 1228 4023 Numbers 822) The phrase is

less commonly found with ʔɛlōhı m and doesnt include the name of the personcommanded (Genesis 716 214) 9 On the This the is present in the Samaritan andSeptuagint but absent from the Masoretic Text 10 On [re]newal This word ש ד ח is usedonly of the [lunar] month its first day and the celebrations associated with its first day

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2735

27 15 February 2011 Genesis 78

bone of this day11 has come No h andŠe m and Ḫauml m and Yap ɛt -the sons of No h- and No hs woman and his sonsthree women with him12 to the float 14

those and all the livingkind for its kindand all the large-quadrupedkind for itskind and all the quiet-moverkindquietly-moving over the ground for itskind and all the flapperkind for itskind every bird every wing13 15 Andso they came to No h to the float twotwo from all the flesh which in it [has]spirit of lives 16 And the [ones] coming -male and female from all flesh- have

come like which ʔɛlōhı m had (laid) himcommand And then יהוה closed-upencompassing him 17 And then becamethe inundation forty days14 over theland and so the waters increased andthen they lifted the float and so it rosefrom over the land 18 And so thewaters became strong and so theyincreased greatly over the land and sothe float went over the faces of the

waters19

And the waters have beenstrong -greatly greatly- over the landand then all the high mountains which

[were] sub(jacent) all the skies werecovered 20 fifteen cubits from abovethe waters have been strong And sothe mountains15 were covered 21 And

so all flesh quietly-moving over the landexhaled [its final breath] in theflapperkind and in the large-quadrupedkind and in the livingkindand in all the swarmerkind swarmingover the land and all the ʔaumldauml m 22 allwhich [had] breath of spirit of lives16 inits inhalers from all which [was] in thedrained[land] has died 23 And so Hewiped(away)17 all the stood-up

(substance) which [was] over the facesof the ground from ʔaumldauml m as-far-aslarge-quadrupedkind as-far-as quiet-moverkind and as-far-as theflapperkind of the skies And so theywere wiped(away) from the land Andthen remained distinctly No h and [theflesh] which [was] with him in the float24 And so the waters became strongover the land fifty and a hundred days

8 And then ʔɛlōhı m remembered

1

Nō h and all the livingkind and allthe large-quadrupedkind which [was]

11 On In the bone of this day This literal translation of the Hebrew text reveals aHebrew idiom the bone of something is its essence its self itself So In the bone of this day conveys the sense In this day itself 12 On with him BHS suggests thisreading which is supported by the Septuagint and the Pseudo-Jonathan Targum andGenesis 816amp18 The Masoretic Text has with them In with him there is theimplication that they are saved through being with righteous Nō h because they are hisfamily A mans family is made up of himself his wife his male offspring and their wivesand his unmarried female offspring 13 On every bird every wing These words arelacking from the Septuagint but present in the Masoretic Syriac and Samaritan textsThe BHS suggests to delete them 14 On forty days The Septuagint has forty days andforty nights as in 712 the Masoretic Samaritan and Syriac texts do not include andforty nights here 15 On the mountains The Septuagint and Syriac have the highmountains here as in the preceding verse which is perhaps correct Masoretic Text andSamaritan has simply the mountains here 16 On breath of spirit of lives TheSeptuagint and Vulgate read simply breath of lives 17 On And so He wiped(away) Soreads the Masoretic Text and Septuagint The King James Version reads And every livingsubstance was destroyed and the BHS suggests that the verb may be mediopassive(Niphal) rather than simple active (Qal) Has the direct object marker ת א not beennoticed Its presence marks all the stood-up(substance) as being an object of atransitive verb rather than the subject of a mediopassive verb 1 On ʔɛlōhı m

remembered Not that Nō h had ceased to be in ʔɛlōhı ms mind Rather this Hebrew verbfor remember implies bringing something to the forefront of ones mind bringing athought into focus ʔɛlōhı ms focus has at this point changed from flooding the world torestoring Nō h and those with him

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2835

2815 February 2011Genesis 8

with him in the float And then ʔɛlōhı mcaused spirit2 to traverse over the land

And then the waters subsided 2 Andthen [the] springs of [the] deep and the

meshes of the skies were confined andso the downpour from skies waswithheld 3 And then the watersreturned from over the land [a] goingand [a] returning And then the waters(became)deficient from [the] end of [the] fifty and a hundred days 4 Andthen the float reposed in the seventh[re]newal in the seventeenth day of the[re]newal over the mountains of

ʔaraumlrauml t3 5 And the waters have been[a] going and [a] becoming deficient as-far-as the tenth [re]newal In the tenthin [day] one for the [re]newal theheads of the mountains have been seen6 And then it became from the end of forty days and then No h opened thewindowhole of the float which he haseffectuated 7 And then he sent(away)the crow4 and then it went out -(a)

going out and (a) returning- as-far-asthe drying of the waters from over theland 8 [And then No h (made)delayseven days]5 And then he sent(away)the dove from with him for seeing

Have the waters (become)lightweightfrom over the faces of the ground 9

And the dove has not found repose forthe concavity of its foot and so it

returned to him to the float as thewaters [were] over the faces of all theland And then he sent his hand andthen he took it and then he caused it tocome to him to the float 10 And then he(made)delay6 still(more) seven otherdays and then he caused addition [for]sending(away) the dove from the float11 And then the dove came to him for[a] time of [an] evening and see A

ripped-off leaf of [an] olive(tree) in itsmouth And then No h knew the watershave (become)lightweight from overthe land 12 And then he (made)delay7

still(more) seven other days and thenhe sent(away) the dove and it has notadded returning to him still(more) 13

And then it became in one and sixhundred years [for the lives of No h]8 inthe first [[re]newal] in [day] one for the[re]newal the waters have drainedfrom over the land And then No hcaused the covering of the float to turn-aside and then he saw and see Thefaces of the ground have drained 14

2 On spirit In this verse wind is implied Ive tried to translate this word ח ו רconsistently as spirit The Latin word spiritus originally meant breath but came to beused to mean the non-physical lifeforce of a living being (animus) All these meanings arewithin the word ח ו ר Indeed it could be argued that wind and breath are non-physicalwhilst made up of moving particles it is the flow of the particles which makes itbreath rather than just being air Is flow physical 3 On the mountains of ʔaraumlrauml tNote that the name ʔaraumlrauml t -Urartu in Assyrian- was the name of a large geographicregion in which there was a kingdom in the early 1st millenium BCE Somewhere in themountain ranges of this large geographic region the float came to rest A mountain aboutthe border of Armenia now bears the name Ararat from this account 4 On the crow After the crow the Septuagint has to know if the water has ceased perhaps from verse8 5 On [And then Nō h (made)delay seven days] This sentence is added at thesuggestion of the BHS Verse 10s other seven days seems to suggest that Nō h haddelayed a first seven days here 6 On And then he (made)delay The BHS says it isprobably to be read this way The Masoretic text has חל י And then he perforated [to doוsomething new] that is he began 7 On And then he (made)delay The Piel verb hasbeen translated as the BHS suggests it should probably be both here and in verse 10 but

what is found here in the Masoretic text is the Niphal חל י י And then he was delayed 8ו On [for the lives of Nō h] The Septuagint has these words here as also found inGenesis 711 Their meaning is implied whether or not they were copied to this locationor they dropped from it

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2935

29 15 February 2011 Genesis 89

And in the second [re]newal in theseven and twentieth day for the [re]newal the land has dried

15 And then ʔɛlōhı m worded(up) to

No h saying 16 Go out from the float you(s) and your(s) woman and your(s) sons and your(s) sons women with

you(s) 17 And9 all the livingkind which[is] with you from all flesh in theflapperkind and in the large-quadrupedkind and in all the quiet-moverkind quietly-moving over theland bring out with you And then theywill swarm in the land and then they

shall (re)produce and then they shallincrease over the land 18 And thenNo h came out and his sons and hiswoman and his sons women with him19 And10 all the livingkind all the large-quadrupedkind and all the flapperkindand all the quiet-moverkind quietly-moving over the land11 for theirfamilies they have come out from thefloat

20 And then No h built [a] ritual(firestand) for יהוה and then he took from all the pure large-quadrupedkindand from all the pure flapperkind andthen he caused to ascend ascenders inthe ritual(firestand) 21 And then יהוהsmelled the smell of the contentmentand then יהוה said to his heart I will

not still(more) cause addition formaking the ground lightweight12

because of the ʔaumldauml m as thehandiwork of the heart of the ʔaumldauml m

[is] bad from his youth and I will notstill(more) cause addition for smitingall living like which I have effectuated

22 Still all the days of the land seedand harvest and coldness and hotnessand warming-season and cooling-season13 and day and night shall notsabbatize

9 And then ʔɛlōhı m goodspoke No hand his sons and then He said for

them (Re)produce and increase andfill the land1 2 And the fear of you(pl)and the breaking-dread of you(pl) isover all the livingkind of the land 2[andover all the large-quadrupedkind] andover all the flapperkind of the skies[and]3 in all which the ground quietly-moves and in all the fishes of the seain your(pl) hand they have been given3 All quiet-moverkind which it [is] livingshall be for you(pl) for food likegreenness of vegetation I have givenfor you(pl) all 4 Distinctly flesh in itsbreather [its blood]4 you(pl) shall noteat 5 And distinctly your(pl) blood for

your(pl) breathers I seek from [the]hand of all [the] livingkind I seek it andfrom the hand of the ʔaumldauml m from the

9 On And Samaritan Septuagint and Syriac include Masoretic Text omits 10 OnAnd Samaritan Septuagint Syriac and Vulgate include most manuscripts of theMasoretic Text omit 11 On all the large-quadrupedkind and all the flapperkind and allthe quiet-moverkind quietly-moving over the land So reads the Septuagint but theMasoretic Text reads all the quiet-moverkind and all the flapperkind all [those] quietly-moving over the land and the Samaritan reads all the flapperkind and all the quiet-moverkind quietly-moving over the land 12 On for making the ground lightweightHebrew idiom to curse belittle make to be of little value 13 On warming-season andcooling-season Traditionally translated summer and winter these two seasonsapparently make up the whole year But the focus of warming-season is the fruit of summer and cooling-season seems to include autumn and winter 1 On (Re)produceand increase and fill the land These are again the words of Genesis 128 signifying anew beginning albeit man is already bad from his youth now (Genesis 821) 2 On [andover all the large-quadrupedkind] Absent from the Hebrew texts suggested by the

manuscripts of the Septuagint 3 On [and] Present in some manuscripts of theMasoretic Text and Samaritan Pentateuch 4 On [its blood] The BHS suggests this is agloss -an addition to the text- to explain the meaning of in its breather The Hebrewsyntax of the verse would be more usual without it

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3035

3015 February 2011Genesis 9

hand of the man and5 his brother I seek the breather of the ʔaumldauml m

6 [One] spilling the blood of theʔaumldauml m

~ in the ʔaumldauml m6 his blood shall bespilt

as in [the] silhouette of ʔɛlōhı m~ He has effectuated the ʔaumldauml m7 And you(pl) (Re)produce and

increase~[And]7 swarm in the land and

dominate8 in it8 And then ʔɛlōhı m said to No h and to

his sons with him saying 9 And I see

me [Im] causing my covenant tostand [my covenant] with you(pl) andwith your(pl) seed after you(pl) 10

And with all the breatherkind of thelivingkind which [is] with you(pl) inthe flapperkind and9 in the large-quadrupedkind and in all thelivingkind of the land with you(pl)from all the out-goers of the float [forall the livingkind of the land]10 11 And

so I cause my covenant to stand with you(pl) and all flesh shall not be cutoff still(more) from the waters of theinundation and there shall not be still(more) [an] inundation for ruining theland 12 And then ʔɛlōhı m said This[is] the sign of the covenant which I[am] giving between me and you(pl)

and all breatherkind of livingkindwhich [is] with you(pl) for generationsof unseentime 13 My bow I have givenin the cloud and so it shall be for [a]

sign of [a] covenant between me andthe land 14 And then it shall be in myclouding a cloud over the land andthen shall be seen the bow in the cloud15 And then I will remember mycovenant which [is] between me and

you(pl) and all breatherkind of livingkind in all flesh and the watersshall not still(more) become for [an]inundation for ruining all flesh 16 And

so the bow shall be in the cloud and Iwill see it for remembering [a]covenant of unseentime betweenʔɛlōhı m and all breatherkind of livingkind in all flesh which [is] overthe land 17 And then ʔɛlōhı m said toNo h This [is] the sign of the covenantwhich I have caused to stand betweenme and all flesh which [is] over theland

18 And so the sons of No h became thegoers-out from the float Še m andḪauml m and Yap ɛt And Ḫauml m [was] thefather of Kanaʕan 19 Three [are] thesethe sons of No h and from these hasshcattered11 all the land

20 And then No h perforated [tobecome] a man of the ground and then

5 On and Some Masoretic manuscripts the Cairo Genizah the Samaritan Syriac and Vulgate include this word Without it the man of his brother could be understood6 On in the ʔaumldauml m That is by the ʔaumldauml m In both Biblical Hebrew and Greek in not

only used as a locative preposition but is also used to signify the agent bythrough whomsomething is done 7 On [And] The ancient translations the Samaritan version and afew manuscripts of the Masoretic Text include this and 8 On [dominate] The knowntexts have increase ו רב ו as already found earlier in this verse but the BHS suggests itbe emended to ו רד ו dominate on the basis of Genesis 128 Origens recension of theSeptuagint (that found in his Hexapla) supports this emendation reading κατακυριεύσατεαὐτῆς as in Genesis 128 As can be seen a scribal error involving a single letter couldchange ו רד ו dominate into ו רב ו increase 9 On and The Cairo Genizah SamaritanSeptuagint Syriac and some Targums support this and The Masoretic text omits it10 On [for all the livingkind of the land] These words are absent from the Septuagintand the BHS suggests that they are perhaps to be deleted 11 On shcattered The root

נפץ at some times means to scatter and at other times means to shatter Were theseperhaps originally two distinct roots I have coined a word shcattered to translate this verb leaving it to the reader to recognise the verb and determine from each contextwhich sense is meant

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3135

31 15 February 2011 Genesis 9-19

he planted [a] vineyard 21 And then hedrank from the wine and then he wasintoxicated And then he revealedhimself in the midst of his tent 22 And

then Ḫauml m -the father of Kanaʕan- sawthe nakedness of his father And thenhe (made) [it] manifest12 for his twobrothers in the outside 23 And thenŠe m and Yap ɛt took the cloth and thenthey set [it] over the shoulder(girdle) of the two of them and then they wentbackward and then they covered(up)the nakedness of their father and theirfaces [were] backward and the

nakedness of their father they have notseen 24 And then No h awoke from hiswine and then he knew what his smallson13 has effectuated for him 25 Andthen he said

Accursed [is] Kanaʕan~ Servant of servants14 shall he be for

his brothers26 And then he saidGoodspoken [is] יהוה ʔɛlōhı m of Še m

~ and let Kanaʕan be [a] servant forhim27 Let ʔɛlōhı m cause spreading(open)

15 for Yap ɛt~ and let him settle in the tents of

Še mand let Kanaʕan be

~ servant for him28 And then No h lived after the

inundation three hundred years andfifty years 29 And then all the days of

No h became nine hundred years andfifty years and then he died

102 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

112 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

122 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

132 3 4 5 6 7 8 9 10 11 12 13 14 15 16 1718

142 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24

152 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21

162 3 4 5 6 7 8 9 10 11 12 13 14 15 16

172 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27

182 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33

192 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38

12 On (made)manifest Such is the root meaning of this verb It usually refers tomanifesting something by narrating it Whether by word or deed Ḫauml m manifested hisfathers nakedness -that which is to be covered not exposed- and thus he greatly shamedhis father 13 On his small son Nō hs younger son The order of Nō hs sons is alwaysfound in Scripture as Še m and Ḫauml m and Yap ɛt and this may imply birth order TheBook of Jubilees gives this order and specifically states birth years for each This ordermakes Ḫauml m the middle son younger only than Še m Could it be that the small sonreferred to here is in fact Nō hs grandson Kanaʕan who perhaps on being informed of Nō hs nakedness effectuated some unmentioned evil even worse than Ḫauml m did It isKanaʕan that becomes the subject of the curses that follow In the Book of Jubilees710-14 it applies the phrase younger son to the youngest son of Ḫauml m [Nō h] knew allthat his younger son had done unto him and he cursed his son and said Cursed beCanaan And Ham knew that his father had cursed his younger son and he wasdispleased that he had cursed his son and he parted from his father he and his sons with

him Cush and Mizraim and Put and Canaan but neither does it explain what this younger son Kanaʕan actually did 14 On Servant of servants This means a mostservant-like servant Likewise King of kings means a most kingly king 15 On Letcause spreading(open) This verb sounds almost the same as the name Yap ɛt

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3235

3215 February 2011Genesis 20-50

202 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18

212 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

222 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24

232 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

242 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55 56 57 58 59 60

61 62 63 64 65 66 67

252 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

262 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35

272 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46

282 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

292 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35

302 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43

312 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55

322 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

332 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

34

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31

352 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

362 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43

372 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36

382 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

30

392 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

402 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

412 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55 56 57

422 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38

432 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 3031 32 33 34

442 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

452 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28

462 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

472 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31

482 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

492 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33

50

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3335

33 15 February 2011 Deuteronomy 1-22

12 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29 30 31 32

33 34 35 36 37 38 39 40 41 42 43 44 45 46

22 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29 30 31 3233 34 35 36 37

32 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29

42 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29 30 31 32

33 34 35 36 37 38 39 40 41 42 43 44 45 46 47

48 49

5

2 3 4 5 6 I [am] your(s)יהוה ʔɛlōhı m

which I have caused you(s) toexit from the land of Egypt from ahouse of servants 7 There shall not befor you(s) other ʔɛlōhı m against myface 8 You(s) shall not make for you(s)an idol statue1 Every appearancewhich [is] in skies from above or which[is] in the land from sub(jacent) orwhich [is] in the seas from sub(jacent)to the land 9 10 11 12 13 14 15 16 17 18 19

20 21 22 23 24 25 26 27 28 29 30 31 32 33

6

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25

72 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26

82 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20

92 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29

10

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

112 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

122 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

132 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18

142 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

152 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

162 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

172 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

182 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

192 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21

202 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

212 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

222 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

30

1 On idol statue This Hebrew word is only used Biblically for statues involved inworship

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3435

3415 February 2011Deuteronomy 2324

232 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25

24Because a man takes a womanand then1 he marries her and

then it happens if she doesnt findfavour in his eyes because he has foundin her a nakedness of a thing and thenhe writes2 for her an account of cuttingoff and then he gives in her hand and

then he sends her from his house 2 andthen she exits from his house and thenshe goes and then she becomes foranother man 3 and then the latter man

hates her and then3 he writes for heran account of cutting off and then hegives in her hand and then he sendsher from his house or because thelatter man dies which he took her to

1 On Because a man takes a woman and then Here יהוה first tackles this manmadecustom which he hated (Mal 216) rather than endure in the oneness that יהוה haddesigned a man and his wife to endure in (Gen 224) the people had a custom of sendingtheir wives away because they had ceased to look on them with favour They sent themwith a written account which in their eyes severed the oneness of the marriage In three verses יהוה outlines 1) their divorce custom 2) what it caused the woman to do and 3)what the woman was likely to suffer In the fourth verse he applies a penalty to the onewho has initiated this chain of events the man who divorced her in the first place isrestricted from taking her again The wife which he chose not to treasure has become

forbidden to him he thus cannot chose to do love or hatred to her anymore for his choicehas been made and has produced defilement and abominable consequence Evidently יהוהwanted His people to see the bad consequences of this custom of theirs and perhapssome of them would hesitate from divorcing their wives Why did He not absolutely forbiddivorce Messiah answers that it was because of their stubbornness (Mt 198) forbiddingthe custom would not stop them doing it Messiahs teaching deals more completely withdivorce in as much as it reveals the will of הוהי will for marriage that what He has boundshould be honoured until death (Mk 102-12 1Cor 739) יהוה also supplies His Spirit tothose who receive Messiahs teaching so that now His people may not be natural hard-hearted carnal and rebellious in their customs but instead agreeable to יהוה andempowered to do all His will 2 On and then he writes This is just another link in thechain of events marked just like the other links with the consecutive preterite It is not as

the KJV or as the Pharisees took it(Mt 197) that the man is commanded to do any of thisIndeed this passage does not even approve of what he does but instead penalises him forthis action(v4) This passage does not approve of divorce on the basis of a nakedness of athing or on the basis that he hates her (v3)Therefore any discussion of sufficientgrounds for divorce is made void even as יהוה has given no approval of this custom onany grounds 3 On the latter man hates her and then The first verse narrates thewomans husbands actions because he finds in her a nakedness of a thing and this versenarrates the latter mans actions on the basis that he hates her The Pharisaic schools of Hillel and Shammai took a nakedness of a thing as though יהוה had indicated in thisphrase what was sufficient grounds for divorce and then they argued about what anakedness of a thing could mean whether it be as mild as spoiling the food (Hillel) or as

severe as sexual sin (Shammai) But this latter man divorces because he hates herWould either party argue that יהוה had indicated that hatred is sufficient grounds fordivorce Rather it is all merely a narrative without any sanctioning of divorce or anyrestriction until verse 4

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3535

35 15 February 2011 Deuteronomy 24-34

him for a woman 4 he shall not be able4

-her husband the first which he senther- to return to take her to become forhim for a woman after which she has

caused herself to become defiled for it[is] an abomination5 against the face of יהוה and you shall not cause the land tosin which yourיהוה ʔɛlōhı m gives to you[for] property 5 6 7 8 9 10 11 12 13 14 15 16

17 18 19 20 21 22

252 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19

262 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19

272 3 4 5 6 7 8 9 10 11 12 13 14 15 16 1718 19 20 21 22 23 24 25 26

282 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55 56 57 58 59 60

61 62 63 64 65 66 67 68

292 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

302 3 4 5 6 7 8 9 10 11 12 13 14 15 16 1718 19 20

312 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

30

322 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52

332 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

342 3 4 5 6 7 8 9 10 11 12

4 On he shall not be able See verse 1s notes regarding this restriction placed on thehusband] [On her husband In this whole narrative יהוה calls nobody but the firsthusband her husband] [On she has caused herself to become defiled This passive

reflexive verb states that she has caused herself to be defiled She has caused herself tobe defiled by the actions she took in verse 2 which were provoked by her husbandsactions in verse 1 This clearly shows that the second relationship was a defiling sexualrelationship -a form of sexual immorality and not a pure marriage in s eyes- for herיהוהhusband still lived (Rom 73) The divorced woman who understands this thus hasopportunity to not be defiled by entering a second relationship 5 On it [is] anabomination יהוה shows His disapproval of this entire situation so that His people mightlikewise sense the abomination of the defiling sexual relationship between a mans womanand another man It is not the taking back of the defiled wife that is abomination butrather to do so would be to receive what has been defiled by a defilement which should beseen as a defilement the relationship with a man other than her husband Likewise יהוה

has considered His people defiled which have broken faith with Him and whored afteridols (Jer 3 1) And yet as defiled as they have become from their other lovers He calls

Page 16: Scriptures Of The Faith Once Delivered

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1635

1615 February 2011Genesis 2

then He took one of his side(bone)s34 And then He closed-up the flesh (as) sub(stitute for) it 22 And then יהוה ʔɛlōhı mbuilt the side(bone) -which He has

taken from the ʔaumldauml m- for a woman35 And then He caused her to come to theʔaumldauml m 23 And then the ʔaumldauml m said

This(one) [is] the instant~ bone from my bones

~~ and flesh from my fleshfor this(one)~~ [a name] Woman36 is called~ as from her man37

~~ this(one) has been taken24 On[account of this] so (a) man

loosens(from) his father and his motherand then he adheres in his woman38and so the two of them39 become for

34 On He took one of his side(bone)s Ribs Do ʔaumldauml ms sons have one less rib than hisdaughters No both male and female descendants of ʔaumldauml m have twelve pairs of ribs If ʔaumldauml m had lost his arms would his children be born without arms Of course not TheScripture does not say that יהוה ʔɛlōhı m removed or altered any of ʔaumldauml ms DNA so wewould not expect that ʔaumldauml ms descendants would be affected by his loss of a ribLikewise the Scripture does not say that ʔaumldauml m was once both male and female or thathis feminine nature was taken away from him and formed into a woman This is a modernand false teaching and is as ludicrous as saying that the heavenly Father lost His Wisdom

or was in any way diminished when He spoke forth His Word Rather ʔaumldauml m had withinhim before and after losing the rib the creational potential of all that is male and all thatis female The wonderful feminine nature of a woman is what manifests in the absence of that which is specifically (and likewise wonderfully) male Like ʔaumldauml m his sons todayhave within them all that is needed to make a male or a female the male humanpossesses both X and Y sex chromosomes The converse is not true A female human hasonly X sex chromosomes It is impossible to make a male human from a female humanschromosomes Therefore modern genetics confirms that a woman can be fashioned fromthe genes of a man but not vice versa 35 On for a woman To be a womanwife Theword for woman is the same as for wife throughout Scripture 36 On Woman ʔɛššauml inOrigens Hexapla Masoretic Text evidences a further attenuation of the first vowel ʔiššauml 37 On from her man From ʔıšauml h = her man(husband) So reads the SamaritanPentateuch Targum Onqelos and the Septuagint The Masoretic text reads ʔı š (a) manThe original pronunciation of man and woman is unknown but as in English the twowords have a similar pronunciation in Hebrew and several other Semitic languages Itcould be that the original difference was a š in man (in ʔanš- perhaps) and a softer θ inwoman (in ʔanθ- perhaps) 38 On he adheres in his woman It is quite uncreationalthat a man should tear away from his woman with whom he has become one flesh39 On the two of them So reads the Septuagint the Syriac and the Vulgate also theSamaritan versions and several Targums (Neofiti Pseudo-Jonathan Genizah TargumFragment) The words are also present in the Masters quotation of the passage inMatthew 195 and Mark 108 and also Pauls in 1Co 616 and Eph 531 The MasoreticText does not have these words Why Was there something wrong in the eyes of scribes

in this statement that two of them become one flesh Perhaps their acceptance of their ancient Hebrew customs of polygyny or of divorce and remarriage But such thingsיהוה ʔɛlōhı m neither commanded nor approved of from the beginning they have not beenso (Matthew 198) but marriage has been for just the two of them

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1735

17 15 February 2011 Genesis 23

one flesh 25 And so40 the two of themwere uncovered41 the ʔaumldauml m and hiswoman and they were not ashamed of themselves42

3and the snake has beencircumspect1 more than all the

livingkind of the field which יהוהʔɛlōhı m has effectuated And then hesaid to the woman Even as ʔɛlōhı mhas said2 you(pl) shall not eat from allthe treekind of the garden 2 And thenthe woman said to the snake From thefruit of the treekind of the garden weeat 3 and from the fruit of the tree

which (is) in the midst of the gardenʔɛlōhı m has said You(pl) shall not eatfrom it and you(pl) shall not touch in

it lest you(pl) die 4 And then thesnake said to the woman You(pl) willnot (as) dying die 5 -as ʔɛlōhı m (is)knowing- as in the day of your(pl)

eating from it your(pl) eyes will thenbecome open and then you(pl) willbecome like the ʔɛlōhı m3 knowers of goodness and badness 6 And then thewoman saw as good the tree for foodand as a longing it (was) for the eyesand the tree was desirable for causinginsight And then she took from itsfruit And then she ate And then shegave also for her man with her4 And

then they ate 7 And then the eyes of the two of them were opened and theythen knew them(selves) as uncovered

And then they sewed together leaves of

40 On And so The consecutive preterite typically marks a verb which is temporally andor logically consequent If temporal consequence is meant it would mean that the twobecame naked after the ʔaumldauml ms declaration about his woman in verse 23 I have takenthe verb as logically consequent which thus implies that their Creator left them nakedbecause they were to adhere to each other as described in verse 24 their nakedness

facilitated this Nakedness facilitates sexual arousal and facilitating sexual arousal istotally appropriate in the context of a valid marriage such as this one But it is totallyinappropriate to make a display of nakedness out of this context Some forms of public art-ancient modern and even religious- can only be justified by refusing this simple truththat nakedness facilitates sexual arousal 41 On uncovered There is a wordplay (pun)between uncovered ʕarummı m in this verse and circumspect ʕaumlru m in the nextlinking the two verses 42 On they were not ashamed of themselves Or of each otherThis translates the reflexivereciprocal nature of the hitpaʕʕel stem Here the beauty of the first state of human sexuality is shown In this proper context of valid monogamousmarriage sex is wonderful and nothing to be ashamed of But outside of the propercontext so much harm has been done outside the Creatorss plan that sex has become ashameful thing for many 1 On circumspect The ʔaumldauml m and his woman were ʕarummı m(uncovered) and the snake was ʕaumlru m (circumspect) more than all And whilst theywere ʕarummı m without being ashamed the ʕaumlrum snake ought to have been ashamedfor the way he used his craftiness here 2 On Even as ʔɛlōhı m has said If it is so to beread it seems the first in the Scripture to exaggerate a command of ʔɛlōhı m was thesnake 3 On the ʔɛlōhı m This may be interpreted as singular or plural here In theplural sense ʔɛlōhı m can refer to mighty beings (the angels according to the Greek translation of Psalm 85 who are also called sons of ʔɛlōhı m in Job 16 amp 21 and Genesis624) who apparently were created with a knowledge of goodness and badness perhapsthat they might see and commend the work of הוהי ʔɛlōhı m (see Job 387) 4 On her manwith her Her man was with her during this transgression of הוהי ʔɛlōhı ms command anddid not keep her from it What a failure of leadership and of taking responsibility for the

woman that יהוה ʔɛlōhı m had brought to him (222) Did he wrongly assume that hewould not be held responsible for her and that by blaming her for her own actions hewould thereby justify himself even if he follows her example (verse 12) Likewise his firstson makes himself not to know his responsibility for his younger brother (49)

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1835

1815 February 2011Genesis 3

a fig(tree) And so they effectuated forthem(selves) bindings5

8 And then they heard the sound6 of יהוה ʔɛlōhı m going(to and fro) in the

garden for the spirit of the day andthen the ʔaumldauml m hid himself and hiswoman from the faces7 of יהוה ʔɛlōhı min the midst of the treekind of thegarden 9 And then יהוה ʔɛlōhı m calledto ʔaumldauml m And then He said for himWhere [are] you(s) 10 And then hesaid Your(s) sound I heard in thegarden And then I feared as naked[am] I and then I hid (myself) 11 And

then He said Who (made)manifest for you(s) as naked you(rself)(s) Is it thatfrom the tree (of) which I (laid) youcommand for not (to) eat from it you(s) have eaten 12 And then the ʔaumldauml msaid The woman which you(s) gave tome she gave for me from the tree andthen I ate 13 And then יהוה ʔɛlōhı m

said for the woman What [is] this you(s) have effectuated And then thewoman said The snake (caused) medelusion and then I ate 14 And then

יהוה ʔɛlōhı m said to the snakeAs you(s) have effectuated this

accursed you(s) [are] from all the large-quadrupedkind and8 from all thelivingkind of the field

Over your(s) belly you(s) shall goand loam you(s) shall eat all the daysof your(s) lives

15 And hostility I set between you(s)and the woman and between your(s)

seed and her seedit shall (be on)lookout(for) you(s) (a)head and you(s) shall (be on)lookout(for) him (a) heel

16 And to the woman9 He (has) saidAs causing(to)increase I cause(to)

increase your(s) travail and your(s)conception in travail you(s) shall birthsons

5 On bindings Such belt-like garments with hanging pieces barely covering thereproductive organs are -in some primitive cultures- all the clothing that man sees asnecessary But יהוה ʔɛlōhı m fits our ancestors with coverings which are sufficient in Hiseyes (verse 21) He has thereby taught mankind what is appropriate for coveringnakedness 6 On sound The Hebrew word ול ק often implies voice but is used for abroader set of meanings voice noise sound Ive chosen sound as a consistenttranslation but obviously the sound of a person will usually be his voice 7 On facesThis is another plurale tantum with a singular meaning I have translated it according toits form but the reader should note from its usage throughout this translation that facesis the regular Hebrew way of saying surface or face or presence and by no meansimplies more than one face 8 On from all the large-quadrupedkind and The BHSsuggests that these words were perhaps an addition The versions include them Is itbecause a snake is not a quadruped that they thought the words inappropriate The snakeneed not have been a large-quadruped to become more accursed than all large-

quadrupedkind Then again perhaps it once did go on four legs There seems to beconsensus amongst scientists that they once did have four legs like (most) lizards still do9 On And to the woman And is lacking from the Masoretic text but not from theSamaritan the Septuagint or the Vulgate

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1935

19 15 February 2011 Genesis 3

and to you(s) (is) its overflow and you(s) shall dominate in it10

17 And for the ʔaumldauml m11 He (has)said12

As you(s) have listened for the soundof your(s) woman and then you(s) atefrom the tree (of) which I (laid) you(s)command saying You(s) shall not eatfrom it

accursed [is] the ground because of you(s)

In travail shall you(s) shall serve it13

all the days of your(s) lives18 And thornkind and thistlekind it

shall cause to outsprout for you(s) andthen you(s) shall eat the vegetation of the field

19 In the sweat of your(s) inhalers you(s) shall eat bread

as-far-as [the time of] your(s)returning to the ground as from it you(s) were taken

as loam you(s) [are] and to loam you

(s) return20 And then the ʔaumldauml m called thename of his woman Hawwauml h as shewas mother of every(one) living 21 Andthen יהוה ʔɛlōhı m made -for the ʔaumldauml mand for his woman- coverings of skin

And then He caused them to beclothed14

22 And then יהוה ʔɛlōhı m said SeeThe ʔaumldauml m has become as one from us

for knowing goodness and badness And now lest he sends his hand andthen he takes also from the tree of thelives and then he eats and then he

10 On and to you(s) (is) its overflow and you(s) shall dominate in it In the midst of overflowing travail the woman is still to have success This emendation to the text issuggested by the BHS as probably original an explanation of the preceding words Almost identical words are found in Genesis 47 where another is told to dominate in themidst of another negative overflow I have followed this emendation to the words becausethe context supports it and both the meaning and structure of the parallel phrases in

Genesis 47 are hard to explain with reference to the received text It seems that ancientscribes -unsure of the meaning of these phrases- may have come to understand the wordsas you(s) shall dominate him and may have thus corrected the text to theMasoretic form and to your man (is) your overflow and he shall dominate youwhich would better fit the knowledge that ʔɛlōhı m wants the woman to be subject to theman and not vice versa However the Apostolic Scriptures assure us that the womansposition of submission is a beautiful thing which predates sin her submission is ordainedfrom creation (1Corinthians 118-9 1Peter 35 1Timothy 211-13) It is therefore notthe result of sin punishment or curse 11 On And for the ʔaumldauml m The BHS suggests forthe ʔaumldauml m rather than for ʔaumldauml m (Masoretic pointing) A definite article (the) usuallyprecedes ʔaumldauml m in this narrative This emendation is consistently followed in thistranslation 12 On He (had) said Non-sequential verbs are used for this phrase in verse

16 and verse 17 This may indicate that the word to the man and to the womanchronologically preceded the cursing of the snake in verse 14-15 These responses to thesin of the man and of the woman may have chronologically followed the confessions in verse 12 and verse 13 respectively Whether this is so or not it is clear that יהוה ʔɛlōhı mdoes not go along with their shifting of blame but has spoken to each the negativeconsequences brought about under His sovereignty in response to their disobedience Sothe narrator deals first with the cursing of the snake and puts the snake out of thepicture before continuing the story of our two ancestors but by no means indicates thatour ancestors managed to divert יהוה ʔɛlōhı ms judgment from themselves to the snake13 On you(s) shall serve it The BHS says it is so to be read The received text has youshall eat(s) it 14 On And then He caused them to be clothed The preceding verse

indicates that our ancestors were beginning to procreate Our parents need to know howto cover themselves because they would not be alone for much longer That יהוה ʔɛlōhı mgave them כתנת indicates that their bindings of fig leaves were not sufficient to cover theirnakedness in His eyes

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2035

2015 February 2011Genesis 34

lives for unseentime15 23 And thenיהוה ʔɛlōhı m sent him (away) from thegarden of ʕedɛn for serving the groundwhich he was taken from there 24 And

then He pushed (out) the ʔaumldauml m andthen He caused him16 to settle from theeast of the garden of ʕedɛn and thenHe set17 the kərubı m and the flame of the sword turning(over) itself forlooking(after) the way of the tree of thelives

4 And the ʔaumldauml m has known1 Hawwauml hhis woman and then she conceived

and then she birthed Qayin and then

she said I have acquired2 a man withה ו ה י [helping me] 2 And then shecaused addition3 for birthing hisbrother Habɛl And then Habɛl became(a) grazer4 of small-cattle5 and Qayinhas become a server of ground 3 And itbecame from the end of [multiple] daysand then Qayin brought a gift for יהוהfrom the fruit of the ground 4 andHabɛl has brought -also he- from the

firstborns of his small-cattle and fromtheir (visceral)fat And then יהוה lookedto Habɛl and to his gift 5 and to Qayinand to his gift He has not looked And

then (emotion) burned for Qayin6greatly and then his faces fell7 6 Andthen יהוה said to Qayin For what[reason] has (emotion) burned for you(s) And for what [reason] have your(s) faces fallen 7 Is it not if you(s) dogood an (up)lifting And if you(s) dontdo good sin (is a) stretcher-out (inwait) for the opening And to you(s) (is)its overflow and you(s) shall dominate

in it8 8 And then Qayin said to Habɛlhis brother Let us walk the field9

And then it became in their being in thefield and then Qayin stood(up) to Habɛlhis brother and then he killed him 9

And then יהוה said to Qayin Where [is]Habɛl your(s) brother And then hesaid I have not known Is it that [a]looker(after) my brother I [am] 10

And then He said What have you(s)

effectuated The sound of the bloods10

15 On unseentime The Hebrew and Greek words imply more that eternity is hiddentime rather than that it never will end In some contexts the words refer to a time thatwill end (eg Deut 1517) though we know not when In other contexts it is hidden fromus whether the unseentime will end or not 16 On He caused him him is suppliedfrom the Septuagint 17 On and then He set This verb is suggested by the Septuagintsκαὶ ἔταξεν 1 On has known This translation highlights that the verb here is notmarked as consecutive (For contrast see verse 25 where a consecutive verb is used)Contrary to the common misconception that sex began after sin I suggest that the ʔaumldauml mfirst knew Hawwauml h soon after she was presented to him (Genesis 222) Evidently inGenesis 225 they were naked for the very purpose that the ʔauml dauml m should know Hawwauml h Did -s plan for their nakedness -that they should thereby (Re)produce and increaseיהוה

fail until sin occurred Reader be assured that sex within marriage has always been the Almightys plan He created it 2 On I have acquired This word תי י נ ק has a root which issimilar in spelling to the name Qayin 3 On she caused addition Such a verb is used forthe sense of repeating the same action in this case birthing 4 On grazer רעה ashepherd feeding sheep and tending to all their needs this word is often used assymbolic for a leader appointed by יהוה 5 On small-cattle Sheep and goats are groupedtogether by this word צאן 6 On (emotion) burned for Qayin Usually this is said of angry emotion 7 On his faces fell Qayin entered a depressed saddened self-pityingmood 8 On you(s) shall dominate in it Find these words and their sense also inGenesis 316 In the midst of an overflowing feeling and tendency to sin Qayin isencouraged to dominate 9 On Let us walk the field These words present in the

Samaritan Syriac Greek and Latin are absent from the Masoretic text Manymanuscripts and editions of the Masoretic text leave a gap here for the words 10 Onbloods When the Hebrew word is plural it tends to imply blood that has been shedblood that is no longer one as it was inside the body

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2135

21 15 February 2011 Genesis 4

of your(s) brother [is] crying-out to mefrom the ground 11 And now accursed[are] you(s) from the ground whichhas opened its mouth for taking the

bloods of your(s) brother from your(s)hand 12 As you(s) serve the ground itshall not cause addition [for] giving itsstrength for you(s) Tottering andwagging you(s) shall be in the land 13

And then Qayin said to ה ו ה י Great ismy twistedness11 from lifting12 14 See

You(s) have pushed me (out) the(current)day from over the faces of theground and from your(s) faces I shall

be hidden and then I shall be totteringand wagging in the land and then itshall become every finder of me shallkill me 15 And then יהוה said for himTherefore every13 killer of Qayinsevenfold [Qayin] shall be avenged

And then יהוה set for Qayin a sign fornot (to) smite him every finder of him16 And then Qayin went out from(before)the faces of יהוה and then he

sat14 in the land of No d15 east of ʕedɛn

17 And then Qayin knew his woman And then she conceived and then she

birthed Hɛno k And then [Qayin]became builder of (a) city16 and thenhe called the name of the city like thename of his son Hɛno k 18 And thenƔırauml d17 was birthed for Hɛno k andƔırauml d has birthed Mahıʔe l andMahıʔe l18 has birthed Matušaumlʔe l19 andMatušaumlʔe l has birthed Lamɛk 19 Andthen Lamɛk took for him(self) twowomen the name of the one ʕaumldauml h

and the name of the second Sɛllauml h 20 And then ʕaumldauml h birthed Yaumlbauml l he hasbeen (a) father of 20 (everyone) sitting21

[in] tents of 22 (livestock)possession23 21

And the name of his brother [was]Yubauml l he has been (a) father of every(one) grabbing stringed-instrument andwind-instrument 22 And Sɛllauml h -alsoshe- has birthed Tubal-Qayin (a) fatherof every(one) whetting24 copper and

11 On twistedness Twisted behaviour results in twistedness as a punishment The wordון ע can refer to eitherboth the twisted behaviour and the punishment brought about by it12 On Great is my twistedness from lifting This is the Hebrew way of saying somethingis too big to lift Qayin is saying that he cannot cope with the results of his sin 13 Onevery This is the same Hebrew word as for all כל Im tried to consistently translate itall whenever sensible and as every elsewhere In some contexts it will be apparentthat this every has a similar meaning to any 14 On sat Such is the literal meaningof the Hebrew verb which is commonly used to mean dwelt 15 On Nō d But Greek has Ναιδ Samaritan simply has נד The participle is nauml d wagging in verses 12 amp 13Nō d may be an infinitive of the same root meaning (a) wagging 16 On builder of (a)city Or some manuscripts point it נה עיר ב building a city 17 On Ɣırauml d The phoneme

preserved in Arabic letter ghain seems to be indicated in the LXX form Γαιδαδ18 On Mahıʔe l and Mahı ʔe l LXX has Μαιηλ and Samaritan has similarly מחיאל מחיאלMasoretic text has one form and then a second form מחויאל מחייאל Did the ו form resultfrom the similar shape of the following name מתושאל 19 On Matušaumlʔe l But the LXXapparently confuses the name with another Μαθουσαλα 20 On father of Here isintroduced the Biblical idiom in which -aside from genetic relationship- the originator of a behaviour or lifestyle is called the father of those who do similarly Consider the wordsof Maumlšı h in John 844 and Matthew 545 21 On sitting As in verse 16 the meaningdwelling is implied 22 On tents of This translates a proposition found in the BHSand in 2Chronicles 1415 י ל ה א The Masoretic Text has ו לה א tents and The LXX readsin tents nurturing 23 On (livestock)possession The word נה ק מ seems to literally

mean possession but is most commonly used of livestock Perhaps it is fair to suggestthat wealth was once measured more in livestock than in money Consider the words of Genesis 3043 24 On (a) father of every(one) whetting The suggestions of the BHS arehere translated The Masoretic text has whetting every cutter (of)

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2235

2215 February 2011Genesis 45

iron And the sister of Tubal-QayinNoʕɛmauml h 23 And then Lamɛk said forhis women

ʕaumldauml h and Sɛllauml h hear my sound

Women of Lamɛk listen (to) myutterance As I have slain a man for my bruising

and a boy for my welt24 as sevenfold Qayin shall be

avenged and Lamɛk seventy andseven25

25 And then the ʔaumldauml m knew hiswoman still(more) And then shebirthed a son and she called his name

Še t as she has said ʔɛlōhı m has set26for me (an)other seed sub(stituting for)Habɛl as Qayin has killed him 26 Andfor Še t -also him- has been birthed (a)son and then he called his nameʔɛnō š This(one) has (caused)delay27

for calling in the name of הוהי

5This [is] the recounting of thegenerations of ʔaumldauml m In the day of

ʔɛlōhı ms creating ʔaumldauml m in semblance

of ʔɛlōhı m He has made him2

Maleand female He has created them Andthen He goodspoke them and then Hecalled their name ʔaumldauml m in the day of their being created

3 And so ʔaumldauml m lived thirty and ahundred years and then he caused(to)birth a son like his semblance in hissilhouette And then he called his nameŠe t 4 And then the days of ʔaumldauml mafter his causing[the]birth[of] Še t

became eight hundred years And so he

caused(to)birth sons and daughters 5

And so all the days of ʔaumldauml m which hehas lived became nine hundred yearsand thirty years And then he died

6 And so Še t lived five years and ahundred years and then he caused(to)birth ʔɛno š 7 And then Še t lived afterhis causing[the]birth[of] ʔɛno š seven

years and eight hundred years And sohe caused(to)birth sons and daughters8 And so all the days of Še t becametwelve years and nine hundred years

And then he died9 And so ʔɛno š lived ninety years and

then he caused(to)birth Qaynauml n 10 Andthen ʔɛnō š lived after his causing[the]birth[of] Qaynauml n fifteen years and eighthundred years And so he caused(to)birth sons and daughters 11 And so allthe days of ʔɛno š became five years andnine hundred years And then he died

12 And so Qaynauml n lived seventy yearsand then he caused(to)birth Mahlalɛʔe l13 And then Qaynauml n lived after his

causing[the]birth[of] Mahlalɛʔe l forty years and eight hundred years And sohe caused(to)birth sons and daughters14 And so all the days of Qaynauml nbecame ten years and nine hundred

years And then he died15 And so Mahlalɛʔe l lived five years

and sixty years and then he caused(to)birth Yarɛd 16 And then Mahlalɛʔe llived after his causing[the]birth[of]

Yarɛd thirty years and eight hundred years And so he caused(to)birth sons

25 On seventy and seven Lamɛk considered himself more righteous than Qayin becausethe boy he murdered had first bruised him By his knowing goodness and badness Lamɛkpresumptuously awards himself greater vengence than יהוה graciously gave to QayinMaking declarations about how one thinks things should be is not obedience to the wordof הוהי 26 On set The name Še t sounds like the Hebrew word for set and is spelledthe same 27 On This(one) has (caused)delay So reads the LXX that ʔɛnō š hopedwaited to call the name In Hebrew root y-h-l speaks of delay In a world where eachrushed to his own way perhaps this records that ʔɛnō š was different ʔɛnō š delayedhimself to call on the name of הוהי that he might walk His way perhaps But the Masoretic

text has a word of a different root h-l-l חל ו ) אז ה At) that time it has been perforated -theseal was broken so to speak a new activity had begun But was calling on the name of יהוה really so new Consider Genesis 41 The Samaritan אז החל could be read as theMasoretic text or as (At) that time he has (caused)delay

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2335

23 15 February 2011 Genesis 56

and daughters 17 And so all the days of Mahlalɛʔe l became five and ninety

years and eight hundred years Andthen he died

18 And so Yarɛd lived two and sixty years and a hundred years1 and thenhe caused(to)birth Hɛnō k 19 And then

Yarɛd lived after his causing[the]birth[of] Hɛno k eight hundred years And sohe caused(to)birth sons and daughters20 And so all the days of Yarɛd becametwo and sixty years and nine hundred

years And then he died21 And so Hɛno k lived five and sixty

years and then he caused(to)birthMatušalah 22 And then Hɛno k went(toand fro)2 with the ʔɛlōhı m3 after hiscausing[the]birth[of] Matušalah threehundred years And so he caused(to)birth sons and daughters 23 And so allthe days of Hɛno k became five andsixty years and three hundred years 24

And so Hɛno k went(to and fro) with theʔɛlōhı m And [then] he wasnt[found]4

as ʔɛlōhı m has taken him25 And so Matušalah lived seven andeighty years and a hundred years5 andthen he caused(to)birth Lamɛk 26 Andthen Matušalah lived after his causing[the]birth[of] Lamɛk two and eighty

years and seven hundred years And sohe caused(to)birth sons and daughters

27 And so all the days of Matušalahbecame nine and sixty years and ninehundred years And then he died

28 And so Lamɛk lived two and eighty

years and a hundred years6 and thenhe caused(to)birth a son 29 And thenhe called his name No h7 saying This[one] shall make us sigh [relief] fromour works8 and from the travail of ourhands from the ground which יהוה hascursed it 30 And then Lamɛk livedafter his causing[the]birth[of] No h fiveand ninety years and five hundred

years And so he caused(to)birth sons

and daughters 31 And so all the days of Lamɛk became seven and seventy yearsand seven hundred years And then hedied 32 And so No h became a son of five hundred years and then No hcaused(to)birth Še m Ḫauml m and Yap ɛt

6 And then it became as the ʔaumldauml mhas perforated1 for increasing over

the face of the ground and daughtershave been birthed for them 2 And then

the sons of the ʔɛlōhı m saw2 thedaughters of the ʔaumldauml m as good they[were] And then they took for themwomen from all which they haveelected 3 And then יהוה said My spiritshall not reckon in the ʔaumldauml m forunseentime in their erring he [is] flesh

And so his days will become a hundred1 On and a hundred years The Samaritan version (and a medieval manuscript of theMasoretic Text) does not have these words The Samaritan version mentions 785 years inthe next verse (instead of 800) and gives a total of 847 years in verse 20 (instead of 962) 2 On And then Hɛnō k went(to and fro) The Greek text interprets this as but Hɛnō k didwell-please the Almighty and similarly in verse 24 See again Hebrews 115 3 On Andthen Hɛnō k went(to and fro) with the ʔɛlōhı m Some Latin Vulgate manuscripts andGreek manuscripts insert And then Hɛnō k lived here no doubt in imitation of thesurrounding pattern 4 On he wasnt[found] found is found in the Greek text and inHebrews 115 5 On seven and eighty years and a hundred years The Greek text has167 years before fathering Lamɛk and 802 years after to make the same total number of years of Matušalahs life 969 The Samaritan text has 67 and 653 and a total of 7206 On two and eighty years and a hundred years The Samaritan version has 53 yearsbefore fathering Nō h 600 years after and a total of 653 years 7 On Nō h The name isspelled with the first two letters of the root for sigh here but may be derived from a

similar root meaning repose 8 On works So reads the Samaritan Greek Syriac and Vulgate and many medieval manuscripts of the Masoretic Text others read work1 On perforated That is humankind figuratively broke through to do something newhe began to increase 2 On saw In the sense of regarded as in Genesis 14

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2435

2415 February 2011Genesis 6

and twenty years 4 The nɛp ılı m3 havebeen in the land in those days and alsoafter so when the sons of the ʔɛlōhı mcome to the daughters the ʔaumldauml m and

then they birth for them These [were]the forceful (ones) from unseentimethe men of the name

5 And then יהוה saw as vast thebadness of the ʔaumldauml m in the land andall the handiwork of the cogitations of his heart4 [was] only bad all the day 6

And then יהוה sighed as He haseffectuated the ʔaumldauml m in the land andthen He travailed (Himself) to His

heart 7 And then יהוה said I will wipe(away) the ʔaumldauml m which I have createdfrom over the faces of the ground fromʔaumldauml m as-far-as beast as-far-as quiet-moverkind and as-far-as theflapperkind of the skies as I havesighed as I have effectuated them 8

And No h has found favour in the eyesof הוהי

9 These [are] the generations of No hNo h [was] (a) righteous man complete

he has been in his generations Withthe ʔɛlōhı m No h has gone(to and fro) 10

And then No h caused(to)birth threesons Še m Ḫauml m and Yap ɛt 11 And thenthe land (became) ruined (before)thefaces the ʔɛlōhı m and so the land(became) filled [with] wrong 12 Andthen ʔɛlōhı m saw the land and see Ithas (been) ruined as all flesh over theland has caused its way to be ruined

13 And then ʔɛlōhı m said for No h[An] end of all flesh has come (before)my faces as the land is filled [with]wrong from their faces5 and see me[Im] causing them to be ruined from[there] with the land6 14 Effectuate for

3 On The nɛp ılı m The non-canonical books 1Enoch and Jubilees relate the story of thesegiants the nɛp ılı m the offspring of a forbidden union between human women and angels

(the sons of the ʔɛlōhı m see Job 16 21) who are male in form These angelic fathersare the angels which kept not their first estate but left their own habitation and the Almighty sent them to a prison for spirits where they are reserved in everlasting chainsunder darkness unto the judgment of the great day (see Jude 16 amp 2Peter 24) [These Apostolic writings relate and affirm understanding previously recorded in works such as1Enoch and Jubilees] These angels are the spirits in prison which sometime weredisobedient when once the longsuffering of [ʔɛlōhı m] waited in the days of Nō h while theark was a preparing wherein few that is eight souls were saved by water (1Peter319-20) Their gigantic offspring the nɛp ılı m killed and devoured animals and humanswith an insatiable appetite and were greatly feared and remembered and worshiped bymen The Almighty decreed the destruction of their flesh but being the hybrids of immortal and mortal beings their spirits lived on as the unclean spirits the evil spiritsknown as demons Hence it is said that the nations worship demons and not gods theirname of the giants lives on with their spirits After the flood in response to Nō hs prayerthe Almighty ordered the spirits of the giants to be bound in a spiritual prison but Śauml tauml n(also called Maśtemauml h ) pleads with the Almighty to allow a tenth of them to remain in theearth to do his dirty work of afflicting mankind for their sins And so Śaumltauml n became theprince of the demons and their work becomes associated with Śaumltauml n (see Mark 322-23) 4 On heart In the Scriptures heart refers to the hidden inner part of a human wherethe thinking and feeling takes place as opposed to the outer part the body In Englishusage heart is primarily used of the emotions or subconsciousness but in Biblicallanguage all the thinking part of us is implied all the mind in its many functionsBiblically to know something with the heart implies nothing more than to know

something with the head The head-heart dichotomy -popular amongst English speakers-is not a reality in Biblical language 5 On from their faces This literally translates whathas the sense because of them 6 On from [there] with the land The BHS suggeststhe from which is also present in the Samaritan Targum

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2535

25 15 February 2011 Genesis 6

you(s) [a] float7 of trees of cypress8(with) nests you(s) shall effectuate thefloat -(with) lowest [nests] second[level nests] and third [level nests] you

shall effectuate it-9 and then you shallcopher10 from (in)house and fromoutside in the copher 15 And this [is thesize] which you(s) shall effectuate [for]it Three hundred cubits [is] the lengthof the float fifty cubits [is] its breadthand thirty cubits [is] its height and to[a] cubit you shall finish it (up)11 16 [A]meridian [windowhole] you(s) shalleffectuate for the float from above and

the opening of the float in its side youshall set 17 And I see me [Im]causing the inundation -waters-12 tocome over the land for ruining allflesh which in it [is] spirit of lives fromsub(jacent) [to] the skies all which [is]in the land shall exhale [its finalbreath] 18 And then I will cause my

covenant to stand [my covenant] with you And then you(s) shall come to thefloat you(s) and your(s) sons and your(s) woman and the women of your(s)

sons with you(s) 19 And from all thelivingkind13 and from all the flesh14two two15 from every [sort] you(s)shall bring to the float for causing life[survival] with you(s) [a] male and [a]female they shall be 20 From theflapperkind for its kind and from thelarge-quadrupedkind for its kind andfrom all the quiet-moverkind of theground for its kind two two from all

shall come to you(s) for causing life[survival] 21 And you(s) take for you(s) from all food which shall be eatenand so you(s) shall gather to you(s)and then it shall become for you(s) andfor them for food 22 And then No heffectuated like all which ʔɛlōhı m has(laid) him command he has effectuatedso

7 On float This Hebrew noun is used in the Scriptures only of Nō hs ark and the basketin which Mōšɛ h floated 8 On cypress In Hebrew גפר from gupr- a root apparentlylinked to κυπρος cypress 9 On -(with) lowest [nests] second [level nests] and third[level nests] you shall effectuate it- These words are transposed from the end of verse16 as the BHS suggests that they belong here Note that it is here that these pluraladjectives have a plural noun nests to describe 10 On copher This word is coined totranslate the Hebrew noun פר כ ( kop ɛr) and the verb of the same root It can bepronounced by English readers similarly to cover (but with voiceless ph for voiced v)which implies its basic meaning The Hebrew noun kop ɛr appears to be linked to cypress(κυπρος) and to refer to a substance derived from cypress leaves which can be used tomake a red covering like a protective paint or sealant The Hebrew verb means to cover(as) with kop ɛr Both the noun and verb are used figuratively for covering in the sense of atonement for or redemption of a life by blood So this saving ark was covered inside andoutside with kop ɛr a symbol of the saving blood of Messiah 11 On and to [a] cubit youshall finish it (up) These words are transposed here from verse 16 as the BHS suggeststhat they belong here 12 On -waters- The BHS suggests this word was added to theHebrew text to clarify the inundation This would explain the peculiar syntax in theHebrew text here which has ול מים ב מ ה the flood waters rather than ול ב מ מי ה the watersof the flood as in Genesis 7710 and 911 13 On the livingkind Samaritan reads החיהthe livingkind which is in agreement with the Greek Septuagints τῶν κτηνῶν theMasoretic text has the livingהחי 14 On and from all the flesh So read the Samaritanand Septuagint the Masoretic text has from all flesh 15 On two two This repetition

of two implies in pairs The Septuagint and Syriac have two two here and in verse 20as in the Masoretic text of Genesis 79 amp 715 but the Masoretic text has only one two ineach verse Is this due to haplography [Haplography is a common scribal error in whichthe eye skips over a repetition of letters and the hand writes the letters only once]

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2635

2615 February 2011Genesis 7

7 And then ʔɛlōhı m1 said for No hCome -you(s) and all your(s)

house- to the float As you(s) I haveseen righteous before me in this

generation 2 From all the pure large-quadrupedkind you(s) shall take for you(s) seven seven male and female andfrom the large-quadrupedkind which it[is] not pure two two2 male andfemale3 3 also from the pure4

flapperkind of the skies sevenssevens male and female and from theflapperkind which it [is] not pure twotwo male and female5 for (preserving

as) living [their] seed over [the] faces of all the land 4 As for days still[only]seven I [am] (causing)rain over theland forty days and forty nights andthen I shall wipe(away) all the stood-up(substance) which I have effectuatedfrom over the faces of the land 5 Andthen No h effectuated like all which יהוהhas (laid) him command

6 And No h [was] a son of six hundred

years and the inundation has been

waters6 over the land 7 And so cameNo h and his sons and his woman andhis sons women with him to the floatfrom the faces of the waters of the

inundation 8 From the pure large-quadrupedkind and from the large-quadrupedkind which it isnt pure andfrom the flapperkind and from7 allwhich [is] quietly-moving over theground 9 two two they have come toNo h to the float male and female likewhich יהוה8 has (laid) No h command 10

And then it became for the seven daysand the waters of the inundation have

been over the land 11 In the year of the9 six hundred years for the lives of No h in the second [re]newal10 theseventeenth day for the [re]newal inthis day all [the] springs of [the] vastdeep have split(open) and the meshesof the skies have opened 12 And thenthe downpour became over the landforty days and forty nights 13 In the

1 On ʔɛlōhı m The Samaritan and Syriac reads ʔɛlōhı m here Masoretic text has הוהיSeptuagint combines the two as הוהי ʔɛlōhı m I chose ʔɛlōhı m here because throughoutGenesis where יהוה is used in the phrase And יהוה said tofor [name] to אל is used andnot for ל as here With ʔɛlōhı m in the phrase And ʔɛlōhı m said tofor [name] to (seeאלGenesis 917) or for (see Genesis 613)ל is used 2 On two two The Masoretic Textlacks the second two Samaritan Greek Syriac and Vulgate all include it 3 On maleand female male and female So reads the Samaritan and the ancient translations TheMasoretic Text has instead [a] man and his woman twice in this verse in verses 3 9 amp16 it reads as the others male and female 4 On pure This word is present in the

Samaritan and Greek texts but absent from the Masoretic text 5 On and from theflapperkind which it [is] not pure two two male and female Preserved in the Greek Septuagint this fits the pattern given above but seems to have dropped from the textpreserved in all the other texts Genesis 87 amp Leviticus 1115 indicate that Nō h didindeed preserve impure birds on the float and not just the pure ones 6 On -waters-The BHS suggests this word was added to the Hebrew text of Genesis 617 and may nothave originally been here either 7 On from The Masoretic Text omits the singleconsonant translated here as from the Samaritan Greek Syriac and Vulgate includethe word 8 On הוהי Samaritan reads הוהי Masoretic text has ʔɛlōhı m I chose יהוהhere because throughout the rest of the Pentateuch יהוה occurs in the phrase like which_____ has (laid) [name] command (see Exodus 1228 4023 Numbers 822) The phrase is

less commonly found with ʔɛlōhı m and doesnt include the name of the personcommanded (Genesis 716 214) 9 On the This the is present in the Samaritan andSeptuagint but absent from the Masoretic Text 10 On [re]newal This word ש ד ח is usedonly of the [lunar] month its first day and the celebrations associated with its first day

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2735

27 15 February 2011 Genesis 78

bone of this day11 has come No h andŠe m and Ḫauml m and Yap ɛt -the sons of No h- and No hs woman and his sonsthree women with him12 to the float 14

those and all the livingkind for its kindand all the large-quadrupedkind for itskind and all the quiet-moverkindquietly-moving over the ground for itskind and all the flapperkind for itskind every bird every wing13 15 Andso they came to No h to the float twotwo from all the flesh which in it [has]spirit of lives 16 And the [ones] coming -male and female from all flesh- have

come like which ʔɛlōhı m had (laid) himcommand And then יהוה closed-upencompassing him 17 And then becamethe inundation forty days14 over theland and so the waters increased andthen they lifted the float and so it rosefrom over the land 18 And so thewaters became strong and so theyincreased greatly over the land and sothe float went over the faces of the

waters19

And the waters have beenstrong -greatly greatly- over the landand then all the high mountains which

[were] sub(jacent) all the skies werecovered 20 fifteen cubits from abovethe waters have been strong And sothe mountains15 were covered 21 And

so all flesh quietly-moving over the landexhaled [its final breath] in theflapperkind and in the large-quadrupedkind and in the livingkindand in all the swarmerkind swarmingover the land and all the ʔaumldauml m 22 allwhich [had] breath of spirit of lives16 inits inhalers from all which [was] in thedrained[land] has died 23 And so Hewiped(away)17 all the stood-up

(substance) which [was] over the facesof the ground from ʔaumldauml m as-far-aslarge-quadrupedkind as-far-as quiet-moverkind and as-far-as theflapperkind of the skies And so theywere wiped(away) from the land Andthen remained distinctly No h and [theflesh] which [was] with him in the float24 And so the waters became strongover the land fifty and a hundred days

8 And then ʔɛlōhı m remembered

1

Nō h and all the livingkind and allthe large-quadrupedkind which [was]

11 On In the bone of this day This literal translation of the Hebrew text reveals aHebrew idiom the bone of something is its essence its self itself So In the bone of this day conveys the sense In this day itself 12 On with him BHS suggests thisreading which is supported by the Septuagint and the Pseudo-Jonathan Targum andGenesis 816amp18 The Masoretic Text has with them In with him there is theimplication that they are saved through being with righteous Nō h because they are hisfamily A mans family is made up of himself his wife his male offspring and their wivesand his unmarried female offspring 13 On every bird every wing These words arelacking from the Septuagint but present in the Masoretic Syriac and Samaritan textsThe BHS suggests to delete them 14 On forty days The Septuagint has forty days andforty nights as in 712 the Masoretic Samaritan and Syriac texts do not include andforty nights here 15 On the mountains The Septuagint and Syriac have the highmountains here as in the preceding verse which is perhaps correct Masoretic Text andSamaritan has simply the mountains here 16 On breath of spirit of lives TheSeptuagint and Vulgate read simply breath of lives 17 On And so He wiped(away) Soreads the Masoretic Text and Septuagint The King James Version reads And every livingsubstance was destroyed and the BHS suggests that the verb may be mediopassive(Niphal) rather than simple active (Qal) Has the direct object marker ת א not beennoticed Its presence marks all the stood-up(substance) as being an object of atransitive verb rather than the subject of a mediopassive verb 1 On ʔɛlōhı m

remembered Not that Nō h had ceased to be in ʔɛlōhı ms mind Rather this Hebrew verbfor remember implies bringing something to the forefront of ones mind bringing athought into focus ʔɛlōhı ms focus has at this point changed from flooding the world torestoring Nō h and those with him

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2835

2815 February 2011Genesis 8

with him in the float And then ʔɛlōhı mcaused spirit2 to traverse over the land

And then the waters subsided 2 Andthen [the] springs of [the] deep and the

meshes of the skies were confined andso the downpour from skies waswithheld 3 And then the watersreturned from over the land [a] goingand [a] returning And then the waters(became)deficient from [the] end of [the] fifty and a hundred days 4 Andthen the float reposed in the seventh[re]newal in the seventeenth day of the[re]newal over the mountains of

ʔaraumlrauml t3 5 And the waters have been[a] going and [a] becoming deficient as-far-as the tenth [re]newal In the tenthin [day] one for the [re]newal theheads of the mountains have been seen6 And then it became from the end of forty days and then No h opened thewindowhole of the float which he haseffectuated 7 And then he sent(away)the crow4 and then it went out -(a)

going out and (a) returning- as-far-asthe drying of the waters from over theland 8 [And then No h (made)delayseven days]5 And then he sent(away)the dove from with him for seeing

Have the waters (become)lightweightfrom over the faces of the ground 9

And the dove has not found repose forthe concavity of its foot and so it

returned to him to the float as thewaters [were] over the faces of all theland And then he sent his hand andthen he took it and then he caused it tocome to him to the float 10 And then he(made)delay6 still(more) seven otherdays and then he caused addition [for]sending(away) the dove from the float11 And then the dove came to him for[a] time of [an] evening and see A

ripped-off leaf of [an] olive(tree) in itsmouth And then No h knew the watershave (become)lightweight from overthe land 12 And then he (made)delay7

still(more) seven other days and thenhe sent(away) the dove and it has notadded returning to him still(more) 13

And then it became in one and sixhundred years [for the lives of No h]8 inthe first [[re]newal] in [day] one for the[re]newal the waters have drainedfrom over the land And then No hcaused the covering of the float to turn-aside and then he saw and see Thefaces of the ground have drained 14

2 On spirit In this verse wind is implied Ive tried to translate this word ח ו רconsistently as spirit The Latin word spiritus originally meant breath but came to beused to mean the non-physical lifeforce of a living being (animus) All these meanings arewithin the word ח ו ר Indeed it could be argued that wind and breath are non-physicalwhilst made up of moving particles it is the flow of the particles which makes itbreath rather than just being air Is flow physical 3 On the mountains of ʔaraumlrauml tNote that the name ʔaraumlrauml t -Urartu in Assyrian- was the name of a large geographicregion in which there was a kingdom in the early 1st millenium BCE Somewhere in themountain ranges of this large geographic region the float came to rest A mountain aboutthe border of Armenia now bears the name Ararat from this account 4 On the crow After the crow the Septuagint has to know if the water has ceased perhaps from verse8 5 On [And then Nō h (made)delay seven days] This sentence is added at thesuggestion of the BHS Verse 10s other seven days seems to suggest that Nō h haddelayed a first seven days here 6 On And then he (made)delay The BHS says it isprobably to be read this way The Masoretic text has חל י And then he perforated [to doוsomething new] that is he began 7 On And then he (made)delay The Piel verb hasbeen translated as the BHS suggests it should probably be both here and in verse 10 but

what is found here in the Masoretic text is the Niphal חל י י And then he was delayed 8ו On [for the lives of Nō h] The Septuagint has these words here as also found inGenesis 711 Their meaning is implied whether or not they were copied to this locationor they dropped from it

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2935

29 15 February 2011 Genesis 89

And in the second [re]newal in theseven and twentieth day for the [re]newal the land has dried

15 And then ʔɛlōhı m worded(up) to

No h saying 16 Go out from the float you(s) and your(s) woman and your(s) sons and your(s) sons women with

you(s) 17 And9 all the livingkind which[is] with you from all flesh in theflapperkind and in the large-quadrupedkind and in all the quiet-moverkind quietly-moving over theland bring out with you And then theywill swarm in the land and then they

shall (re)produce and then they shallincrease over the land 18 And thenNo h came out and his sons and hiswoman and his sons women with him19 And10 all the livingkind all the large-quadrupedkind and all the flapperkindand all the quiet-moverkind quietly-moving over the land11 for theirfamilies they have come out from thefloat

20 And then No h built [a] ritual(firestand) for יהוה and then he took from all the pure large-quadrupedkindand from all the pure flapperkind andthen he caused to ascend ascenders inthe ritual(firestand) 21 And then יהוהsmelled the smell of the contentmentand then יהוה said to his heart I will

not still(more) cause addition formaking the ground lightweight12

because of the ʔaumldauml m as thehandiwork of the heart of the ʔaumldauml m

[is] bad from his youth and I will notstill(more) cause addition for smitingall living like which I have effectuated

22 Still all the days of the land seedand harvest and coldness and hotnessand warming-season and cooling-season13 and day and night shall notsabbatize

9 And then ʔɛlōhı m goodspoke No hand his sons and then He said for

them (Re)produce and increase andfill the land1 2 And the fear of you(pl)and the breaking-dread of you(pl) isover all the livingkind of the land 2[andover all the large-quadrupedkind] andover all the flapperkind of the skies[and]3 in all which the ground quietly-moves and in all the fishes of the seain your(pl) hand they have been given3 All quiet-moverkind which it [is] livingshall be for you(pl) for food likegreenness of vegetation I have givenfor you(pl) all 4 Distinctly flesh in itsbreather [its blood]4 you(pl) shall noteat 5 And distinctly your(pl) blood for

your(pl) breathers I seek from [the]hand of all [the] livingkind I seek it andfrom the hand of the ʔaumldauml m from the

9 On And Samaritan Septuagint and Syriac include Masoretic Text omits 10 OnAnd Samaritan Septuagint Syriac and Vulgate include most manuscripts of theMasoretic Text omit 11 On all the large-quadrupedkind and all the flapperkind and allthe quiet-moverkind quietly-moving over the land So reads the Septuagint but theMasoretic Text reads all the quiet-moverkind and all the flapperkind all [those] quietly-moving over the land and the Samaritan reads all the flapperkind and all the quiet-moverkind quietly-moving over the land 12 On for making the ground lightweightHebrew idiom to curse belittle make to be of little value 13 On warming-season andcooling-season Traditionally translated summer and winter these two seasonsapparently make up the whole year But the focus of warming-season is the fruit of summer and cooling-season seems to include autumn and winter 1 On (Re)produceand increase and fill the land These are again the words of Genesis 128 signifying anew beginning albeit man is already bad from his youth now (Genesis 821) 2 On [andover all the large-quadrupedkind] Absent from the Hebrew texts suggested by the

manuscripts of the Septuagint 3 On [and] Present in some manuscripts of theMasoretic Text and Samaritan Pentateuch 4 On [its blood] The BHS suggests this is agloss -an addition to the text- to explain the meaning of in its breather The Hebrewsyntax of the verse would be more usual without it

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3035

3015 February 2011Genesis 9

hand of the man and5 his brother I seek the breather of the ʔaumldauml m

6 [One] spilling the blood of theʔaumldauml m

~ in the ʔaumldauml m6 his blood shall bespilt

as in [the] silhouette of ʔɛlōhı m~ He has effectuated the ʔaumldauml m7 And you(pl) (Re)produce and

increase~[And]7 swarm in the land and

dominate8 in it8 And then ʔɛlōhı m said to No h and to

his sons with him saying 9 And I see

me [Im] causing my covenant tostand [my covenant] with you(pl) andwith your(pl) seed after you(pl) 10

And with all the breatherkind of thelivingkind which [is] with you(pl) inthe flapperkind and9 in the large-quadrupedkind and in all thelivingkind of the land with you(pl)from all the out-goers of the float [forall the livingkind of the land]10 11 And

so I cause my covenant to stand with you(pl) and all flesh shall not be cutoff still(more) from the waters of theinundation and there shall not be still(more) [an] inundation for ruining theland 12 And then ʔɛlōhı m said This[is] the sign of the covenant which I[am] giving between me and you(pl)

and all breatherkind of livingkindwhich [is] with you(pl) for generationsof unseentime 13 My bow I have givenin the cloud and so it shall be for [a]

sign of [a] covenant between me andthe land 14 And then it shall be in myclouding a cloud over the land andthen shall be seen the bow in the cloud15 And then I will remember mycovenant which [is] between me and

you(pl) and all breatherkind of livingkind in all flesh and the watersshall not still(more) become for [an]inundation for ruining all flesh 16 And

so the bow shall be in the cloud and Iwill see it for remembering [a]covenant of unseentime betweenʔɛlōhı m and all breatherkind of livingkind in all flesh which [is] overthe land 17 And then ʔɛlōhı m said toNo h This [is] the sign of the covenantwhich I have caused to stand betweenme and all flesh which [is] over theland

18 And so the sons of No h became thegoers-out from the float Še m andḪauml m and Yap ɛt And Ḫauml m [was] thefather of Kanaʕan 19 Three [are] thesethe sons of No h and from these hasshcattered11 all the land

20 And then No h perforated [tobecome] a man of the ground and then

5 On and Some Masoretic manuscripts the Cairo Genizah the Samaritan Syriac and Vulgate include this word Without it the man of his brother could be understood6 On in the ʔaumldauml m That is by the ʔaumldauml m In both Biblical Hebrew and Greek in not

only used as a locative preposition but is also used to signify the agent bythrough whomsomething is done 7 On [And] The ancient translations the Samaritan version and afew manuscripts of the Masoretic Text include this and 8 On [dominate] The knowntexts have increase ו רב ו as already found earlier in this verse but the BHS suggests itbe emended to ו רד ו dominate on the basis of Genesis 128 Origens recension of theSeptuagint (that found in his Hexapla) supports this emendation reading κατακυριεύσατεαὐτῆς as in Genesis 128 As can be seen a scribal error involving a single letter couldchange ו רד ו dominate into ו רב ו increase 9 On and The Cairo Genizah SamaritanSeptuagint Syriac and some Targums support this and The Masoretic text omits it10 On [for all the livingkind of the land] These words are absent from the Septuagintand the BHS suggests that they are perhaps to be deleted 11 On shcattered The root

נפץ at some times means to scatter and at other times means to shatter Were theseperhaps originally two distinct roots I have coined a word shcattered to translate this verb leaving it to the reader to recognise the verb and determine from each contextwhich sense is meant

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3135

31 15 February 2011 Genesis 9-19

he planted [a] vineyard 21 And then hedrank from the wine and then he wasintoxicated And then he revealedhimself in the midst of his tent 22 And

then Ḫauml m -the father of Kanaʕan- sawthe nakedness of his father And thenhe (made) [it] manifest12 for his twobrothers in the outside 23 And thenŠe m and Yap ɛt took the cloth and thenthey set [it] over the shoulder(girdle) of the two of them and then they wentbackward and then they covered(up)the nakedness of their father and theirfaces [were] backward and the

nakedness of their father they have notseen 24 And then No h awoke from hiswine and then he knew what his smallson13 has effectuated for him 25 Andthen he said

Accursed [is] Kanaʕan~ Servant of servants14 shall he be for

his brothers26 And then he saidGoodspoken [is] יהוה ʔɛlōhı m of Še m

~ and let Kanaʕan be [a] servant forhim27 Let ʔɛlōhı m cause spreading(open)

15 for Yap ɛt~ and let him settle in the tents of

Še mand let Kanaʕan be

~ servant for him28 And then No h lived after the

inundation three hundred years andfifty years 29 And then all the days of

No h became nine hundred years andfifty years and then he died

102 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

112 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

122 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

132 3 4 5 6 7 8 9 10 11 12 13 14 15 16 1718

142 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24

152 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21

162 3 4 5 6 7 8 9 10 11 12 13 14 15 16

172 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27

182 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33

192 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38

12 On (made)manifest Such is the root meaning of this verb It usually refers tomanifesting something by narrating it Whether by word or deed Ḫauml m manifested hisfathers nakedness -that which is to be covered not exposed- and thus he greatly shamedhis father 13 On his small son Nō hs younger son The order of Nō hs sons is alwaysfound in Scripture as Še m and Ḫauml m and Yap ɛt and this may imply birth order TheBook of Jubilees gives this order and specifically states birth years for each This ordermakes Ḫauml m the middle son younger only than Še m Could it be that the small sonreferred to here is in fact Nō hs grandson Kanaʕan who perhaps on being informed of Nō hs nakedness effectuated some unmentioned evil even worse than Ḫauml m did It isKanaʕan that becomes the subject of the curses that follow In the Book of Jubilees710-14 it applies the phrase younger son to the youngest son of Ḫauml m [Nō h] knew allthat his younger son had done unto him and he cursed his son and said Cursed beCanaan And Ham knew that his father had cursed his younger son and he wasdispleased that he had cursed his son and he parted from his father he and his sons with

him Cush and Mizraim and Put and Canaan but neither does it explain what this younger son Kanaʕan actually did 14 On Servant of servants This means a mostservant-like servant Likewise King of kings means a most kingly king 15 On Letcause spreading(open) This verb sounds almost the same as the name Yap ɛt

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3235

3215 February 2011Genesis 20-50

202 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18

212 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

222 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24

232 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

242 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55 56 57 58 59 60

61 62 63 64 65 66 67

252 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

262 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35

272 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46

282 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

292 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35

302 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43

312 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55

322 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

332 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

34

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31

352 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

362 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43

372 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36

382 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

30

392 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

402 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

412 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55 56 57

422 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38

432 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 3031 32 33 34

442 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

452 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28

462 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

472 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31

482 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

492 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33

50

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3335

33 15 February 2011 Deuteronomy 1-22

12 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29 30 31 32

33 34 35 36 37 38 39 40 41 42 43 44 45 46

22 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29 30 31 3233 34 35 36 37

32 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29

42 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29 30 31 32

33 34 35 36 37 38 39 40 41 42 43 44 45 46 47

48 49

5

2 3 4 5 6 I [am] your(s)יהוה ʔɛlōhı m

which I have caused you(s) toexit from the land of Egypt from ahouse of servants 7 There shall not befor you(s) other ʔɛlōhı m against myface 8 You(s) shall not make for you(s)an idol statue1 Every appearancewhich [is] in skies from above or which[is] in the land from sub(jacent) orwhich [is] in the seas from sub(jacent)to the land 9 10 11 12 13 14 15 16 17 18 19

20 21 22 23 24 25 26 27 28 29 30 31 32 33

6

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25

72 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26

82 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20

92 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29

10

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

112 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

122 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

132 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18

142 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

152 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

162 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

172 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

182 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

192 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21

202 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

212 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

222 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

30

1 On idol statue This Hebrew word is only used Biblically for statues involved inworship

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3435

3415 February 2011Deuteronomy 2324

232 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25

24Because a man takes a womanand then1 he marries her and

then it happens if she doesnt findfavour in his eyes because he has foundin her a nakedness of a thing and thenhe writes2 for her an account of cuttingoff and then he gives in her hand and

then he sends her from his house 2 andthen she exits from his house and thenshe goes and then she becomes foranother man 3 and then the latter man

hates her and then3 he writes for heran account of cutting off and then hegives in her hand and then he sendsher from his house or because thelatter man dies which he took her to

1 On Because a man takes a woman and then Here יהוה first tackles this manmadecustom which he hated (Mal 216) rather than endure in the oneness that יהוה haddesigned a man and his wife to endure in (Gen 224) the people had a custom of sendingtheir wives away because they had ceased to look on them with favour They sent themwith a written account which in their eyes severed the oneness of the marriage In three verses יהוה outlines 1) their divorce custom 2) what it caused the woman to do and 3)what the woman was likely to suffer In the fourth verse he applies a penalty to the onewho has initiated this chain of events the man who divorced her in the first place isrestricted from taking her again The wife which he chose not to treasure has become

forbidden to him he thus cannot chose to do love or hatred to her anymore for his choicehas been made and has produced defilement and abominable consequence Evidently יהוהwanted His people to see the bad consequences of this custom of theirs and perhapssome of them would hesitate from divorcing their wives Why did He not absolutely forbiddivorce Messiah answers that it was because of their stubbornness (Mt 198) forbiddingthe custom would not stop them doing it Messiahs teaching deals more completely withdivorce in as much as it reveals the will of הוהי will for marriage that what He has boundshould be honoured until death (Mk 102-12 1Cor 739) יהוה also supplies His Spirit tothose who receive Messiahs teaching so that now His people may not be natural hard-hearted carnal and rebellious in their customs but instead agreeable to יהוה andempowered to do all His will 2 On and then he writes This is just another link in thechain of events marked just like the other links with the consecutive preterite It is not as

the KJV or as the Pharisees took it(Mt 197) that the man is commanded to do any of thisIndeed this passage does not even approve of what he does but instead penalises him forthis action(v4) This passage does not approve of divorce on the basis of a nakedness of athing or on the basis that he hates her (v3)Therefore any discussion of sufficientgrounds for divorce is made void even as יהוה has given no approval of this custom onany grounds 3 On the latter man hates her and then The first verse narrates thewomans husbands actions because he finds in her a nakedness of a thing and this versenarrates the latter mans actions on the basis that he hates her The Pharisaic schools of Hillel and Shammai took a nakedness of a thing as though יהוה had indicated in thisphrase what was sufficient grounds for divorce and then they argued about what anakedness of a thing could mean whether it be as mild as spoiling the food (Hillel) or as

severe as sexual sin (Shammai) But this latter man divorces because he hates herWould either party argue that יהוה had indicated that hatred is sufficient grounds fordivorce Rather it is all merely a narrative without any sanctioning of divorce or anyrestriction until verse 4

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3535

35 15 February 2011 Deuteronomy 24-34

him for a woman 4 he shall not be able4

-her husband the first which he senther- to return to take her to become forhim for a woman after which she has

caused herself to become defiled for it[is] an abomination5 against the face of יהוה and you shall not cause the land tosin which yourיהוה ʔɛlōhı m gives to you[for] property 5 6 7 8 9 10 11 12 13 14 15 16

17 18 19 20 21 22

252 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19

262 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19

272 3 4 5 6 7 8 9 10 11 12 13 14 15 16 1718 19 20 21 22 23 24 25 26

282 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55 56 57 58 59 60

61 62 63 64 65 66 67 68

292 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

302 3 4 5 6 7 8 9 10 11 12 13 14 15 16 1718 19 20

312 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

30

322 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52

332 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

342 3 4 5 6 7 8 9 10 11 12

4 On he shall not be able See verse 1s notes regarding this restriction placed on thehusband] [On her husband In this whole narrative יהוה calls nobody but the firsthusband her husband] [On she has caused herself to become defiled This passive

reflexive verb states that she has caused herself to be defiled She has caused herself tobe defiled by the actions she took in verse 2 which were provoked by her husbandsactions in verse 1 This clearly shows that the second relationship was a defiling sexualrelationship -a form of sexual immorality and not a pure marriage in s eyes- for herיהוהhusband still lived (Rom 73) The divorced woman who understands this thus hasopportunity to not be defiled by entering a second relationship 5 On it [is] anabomination יהוה shows His disapproval of this entire situation so that His people mightlikewise sense the abomination of the defiling sexual relationship between a mans womanand another man It is not the taking back of the defiled wife that is abomination butrather to do so would be to receive what has been defiled by a defilement which should beseen as a defilement the relationship with a man other than her husband Likewise יהוה

has considered His people defiled which have broken faith with Him and whored afteridols (Jer 3 1) And yet as defiled as they have become from their other lovers He calls

Page 17: Scriptures Of The Faith Once Delivered

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1735

17 15 February 2011 Genesis 23

one flesh 25 And so40 the two of themwere uncovered41 the ʔaumldauml m and hiswoman and they were not ashamed of themselves42

3and the snake has beencircumspect1 more than all the

livingkind of the field which יהוהʔɛlōhı m has effectuated And then hesaid to the woman Even as ʔɛlōhı mhas said2 you(pl) shall not eat from allthe treekind of the garden 2 And thenthe woman said to the snake From thefruit of the treekind of the garden weeat 3 and from the fruit of the tree

which (is) in the midst of the gardenʔɛlōhı m has said You(pl) shall not eatfrom it and you(pl) shall not touch in

it lest you(pl) die 4 And then thesnake said to the woman You(pl) willnot (as) dying die 5 -as ʔɛlōhı m (is)knowing- as in the day of your(pl)

eating from it your(pl) eyes will thenbecome open and then you(pl) willbecome like the ʔɛlōhı m3 knowers of goodness and badness 6 And then thewoman saw as good the tree for foodand as a longing it (was) for the eyesand the tree was desirable for causinginsight And then she took from itsfruit And then she ate And then shegave also for her man with her4 And

then they ate 7 And then the eyes of the two of them were opened and theythen knew them(selves) as uncovered

And then they sewed together leaves of

40 On And so The consecutive preterite typically marks a verb which is temporally andor logically consequent If temporal consequence is meant it would mean that the twobecame naked after the ʔaumldauml ms declaration about his woman in verse 23 I have takenthe verb as logically consequent which thus implies that their Creator left them nakedbecause they were to adhere to each other as described in verse 24 their nakedness

facilitated this Nakedness facilitates sexual arousal and facilitating sexual arousal istotally appropriate in the context of a valid marriage such as this one But it is totallyinappropriate to make a display of nakedness out of this context Some forms of public art-ancient modern and even religious- can only be justified by refusing this simple truththat nakedness facilitates sexual arousal 41 On uncovered There is a wordplay (pun)between uncovered ʕarummı m in this verse and circumspect ʕaumlru m in the nextlinking the two verses 42 On they were not ashamed of themselves Or of each otherThis translates the reflexivereciprocal nature of the hitpaʕʕel stem Here the beauty of the first state of human sexuality is shown In this proper context of valid monogamousmarriage sex is wonderful and nothing to be ashamed of But outside of the propercontext so much harm has been done outside the Creatorss plan that sex has become ashameful thing for many 1 On circumspect The ʔaumldauml m and his woman were ʕarummı m(uncovered) and the snake was ʕaumlru m (circumspect) more than all And whilst theywere ʕarummı m without being ashamed the ʕaumlrum snake ought to have been ashamedfor the way he used his craftiness here 2 On Even as ʔɛlōhı m has said If it is so to beread it seems the first in the Scripture to exaggerate a command of ʔɛlōhı m was thesnake 3 On the ʔɛlōhı m This may be interpreted as singular or plural here In theplural sense ʔɛlōhı m can refer to mighty beings (the angels according to the Greek translation of Psalm 85 who are also called sons of ʔɛlōhı m in Job 16 amp 21 and Genesis624) who apparently were created with a knowledge of goodness and badness perhapsthat they might see and commend the work of הוהי ʔɛlōhı m (see Job 387) 4 On her manwith her Her man was with her during this transgression of הוהי ʔɛlōhı ms command anddid not keep her from it What a failure of leadership and of taking responsibility for the

woman that יהוה ʔɛlōhı m had brought to him (222) Did he wrongly assume that hewould not be held responsible for her and that by blaming her for her own actions hewould thereby justify himself even if he follows her example (verse 12) Likewise his firstson makes himself not to know his responsibility for his younger brother (49)

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1835

1815 February 2011Genesis 3

a fig(tree) And so they effectuated forthem(selves) bindings5

8 And then they heard the sound6 of יהוה ʔɛlōhı m going(to and fro) in the

garden for the spirit of the day andthen the ʔaumldauml m hid himself and hiswoman from the faces7 of יהוה ʔɛlōhı min the midst of the treekind of thegarden 9 And then יהוה ʔɛlōhı m calledto ʔaumldauml m And then He said for himWhere [are] you(s) 10 And then hesaid Your(s) sound I heard in thegarden And then I feared as naked[am] I and then I hid (myself) 11 And

then He said Who (made)manifest for you(s) as naked you(rself)(s) Is it thatfrom the tree (of) which I (laid) youcommand for not (to) eat from it you(s) have eaten 12 And then the ʔaumldauml msaid The woman which you(s) gave tome she gave for me from the tree andthen I ate 13 And then יהוה ʔɛlōhı m

said for the woman What [is] this you(s) have effectuated And then thewoman said The snake (caused) medelusion and then I ate 14 And then

יהוה ʔɛlōhı m said to the snakeAs you(s) have effectuated this

accursed you(s) [are] from all the large-quadrupedkind and8 from all thelivingkind of the field

Over your(s) belly you(s) shall goand loam you(s) shall eat all the daysof your(s) lives

15 And hostility I set between you(s)and the woman and between your(s)

seed and her seedit shall (be on)lookout(for) you(s) (a)head and you(s) shall (be on)lookout(for) him (a) heel

16 And to the woman9 He (has) saidAs causing(to)increase I cause(to)

increase your(s) travail and your(s)conception in travail you(s) shall birthsons

5 On bindings Such belt-like garments with hanging pieces barely covering thereproductive organs are -in some primitive cultures- all the clothing that man sees asnecessary But יהוה ʔɛlōhı m fits our ancestors with coverings which are sufficient in Hiseyes (verse 21) He has thereby taught mankind what is appropriate for coveringnakedness 6 On sound The Hebrew word ול ק often implies voice but is used for abroader set of meanings voice noise sound Ive chosen sound as a consistenttranslation but obviously the sound of a person will usually be his voice 7 On facesThis is another plurale tantum with a singular meaning I have translated it according toits form but the reader should note from its usage throughout this translation that facesis the regular Hebrew way of saying surface or face or presence and by no meansimplies more than one face 8 On from all the large-quadrupedkind and The BHSsuggests that these words were perhaps an addition The versions include them Is itbecause a snake is not a quadruped that they thought the words inappropriate The snakeneed not have been a large-quadruped to become more accursed than all large-

quadrupedkind Then again perhaps it once did go on four legs There seems to beconsensus amongst scientists that they once did have four legs like (most) lizards still do9 On And to the woman And is lacking from the Masoretic text but not from theSamaritan the Septuagint or the Vulgate

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1935

19 15 February 2011 Genesis 3

and to you(s) (is) its overflow and you(s) shall dominate in it10

17 And for the ʔaumldauml m11 He (has)said12

As you(s) have listened for the soundof your(s) woman and then you(s) atefrom the tree (of) which I (laid) you(s)command saying You(s) shall not eatfrom it

accursed [is] the ground because of you(s)

In travail shall you(s) shall serve it13

all the days of your(s) lives18 And thornkind and thistlekind it

shall cause to outsprout for you(s) andthen you(s) shall eat the vegetation of the field

19 In the sweat of your(s) inhalers you(s) shall eat bread

as-far-as [the time of] your(s)returning to the ground as from it you(s) were taken

as loam you(s) [are] and to loam you

(s) return20 And then the ʔaumldauml m called thename of his woman Hawwauml h as shewas mother of every(one) living 21 Andthen יהוה ʔɛlōhı m made -for the ʔaumldauml mand for his woman- coverings of skin

And then He caused them to beclothed14

22 And then יהוה ʔɛlōhı m said SeeThe ʔaumldauml m has become as one from us

for knowing goodness and badness And now lest he sends his hand andthen he takes also from the tree of thelives and then he eats and then he

10 On and to you(s) (is) its overflow and you(s) shall dominate in it In the midst of overflowing travail the woman is still to have success This emendation to the text issuggested by the BHS as probably original an explanation of the preceding words Almost identical words are found in Genesis 47 where another is told to dominate in themidst of another negative overflow I have followed this emendation to the words becausethe context supports it and both the meaning and structure of the parallel phrases in

Genesis 47 are hard to explain with reference to the received text It seems that ancientscribes -unsure of the meaning of these phrases- may have come to understand the wordsas you(s) shall dominate him and may have thus corrected the text to theMasoretic form and to your man (is) your overflow and he shall dominate youwhich would better fit the knowledge that ʔɛlōhı m wants the woman to be subject to theman and not vice versa However the Apostolic Scriptures assure us that the womansposition of submission is a beautiful thing which predates sin her submission is ordainedfrom creation (1Corinthians 118-9 1Peter 35 1Timothy 211-13) It is therefore notthe result of sin punishment or curse 11 On And for the ʔaumldauml m The BHS suggests forthe ʔaumldauml m rather than for ʔaumldauml m (Masoretic pointing) A definite article (the) usuallyprecedes ʔaumldauml m in this narrative This emendation is consistently followed in thistranslation 12 On He (had) said Non-sequential verbs are used for this phrase in verse

16 and verse 17 This may indicate that the word to the man and to the womanchronologically preceded the cursing of the snake in verse 14-15 These responses to thesin of the man and of the woman may have chronologically followed the confessions in verse 12 and verse 13 respectively Whether this is so or not it is clear that יהוה ʔɛlōhı mdoes not go along with their shifting of blame but has spoken to each the negativeconsequences brought about under His sovereignty in response to their disobedience Sothe narrator deals first with the cursing of the snake and puts the snake out of thepicture before continuing the story of our two ancestors but by no means indicates thatour ancestors managed to divert יהוה ʔɛlōhı ms judgment from themselves to the snake13 On you(s) shall serve it The BHS says it is so to be read The received text has youshall eat(s) it 14 On And then He caused them to be clothed The preceding verse

indicates that our ancestors were beginning to procreate Our parents need to know howto cover themselves because they would not be alone for much longer That יהוה ʔɛlōhı mgave them כתנת indicates that their bindings of fig leaves were not sufficient to cover theirnakedness in His eyes

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2035

2015 February 2011Genesis 34

lives for unseentime15 23 And thenיהוה ʔɛlōhı m sent him (away) from thegarden of ʕedɛn for serving the groundwhich he was taken from there 24 And

then He pushed (out) the ʔaumldauml m andthen He caused him16 to settle from theeast of the garden of ʕedɛn and thenHe set17 the kərubı m and the flame of the sword turning(over) itself forlooking(after) the way of the tree of thelives

4 And the ʔaumldauml m has known1 Hawwauml hhis woman and then she conceived

and then she birthed Qayin and then

she said I have acquired2 a man withה ו ה י [helping me] 2 And then shecaused addition3 for birthing hisbrother Habɛl And then Habɛl became(a) grazer4 of small-cattle5 and Qayinhas become a server of ground 3 And itbecame from the end of [multiple] daysand then Qayin brought a gift for יהוהfrom the fruit of the ground 4 andHabɛl has brought -also he- from the

firstborns of his small-cattle and fromtheir (visceral)fat And then יהוה lookedto Habɛl and to his gift 5 and to Qayinand to his gift He has not looked And

then (emotion) burned for Qayin6greatly and then his faces fell7 6 Andthen יהוה said to Qayin For what[reason] has (emotion) burned for you(s) And for what [reason] have your(s) faces fallen 7 Is it not if you(s) dogood an (up)lifting And if you(s) dontdo good sin (is a) stretcher-out (inwait) for the opening And to you(s) (is)its overflow and you(s) shall dominate

in it8 8 And then Qayin said to Habɛlhis brother Let us walk the field9

And then it became in their being in thefield and then Qayin stood(up) to Habɛlhis brother and then he killed him 9

And then יהוה said to Qayin Where [is]Habɛl your(s) brother And then hesaid I have not known Is it that [a]looker(after) my brother I [am] 10

And then He said What have you(s)

effectuated The sound of the bloods10

15 On unseentime The Hebrew and Greek words imply more that eternity is hiddentime rather than that it never will end In some contexts the words refer to a time thatwill end (eg Deut 1517) though we know not when In other contexts it is hidden fromus whether the unseentime will end or not 16 On He caused him him is suppliedfrom the Septuagint 17 On and then He set This verb is suggested by the Septuagintsκαὶ ἔταξεν 1 On has known This translation highlights that the verb here is notmarked as consecutive (For contrast see verse 25 where a consecutive verb is used)Contrary to the common misconception that sex began after sin I suggest that the ʔaumldauml mfirst knew Hawwauml h soon after she was presented to him (Genesis 222) Evidently inGenesis 225 they were naked for the very purpose that the ʔauml dauml m should know Hawwauml h Did -s plan for their nakedness -that they should thereby (Re)produce and increaseיהוה

fail until sin occurred Reader be assured that sex within marriage has always been the Almightys plan He created it 2 On I have acquired This word תי י נ ק has a root which issimilar in spelling to the name Qayin 3 On she caused addition Such a verb is used forthe sense of repeating the same action in this case birthing 4 On grazer רעה ashepherd feeding sheep and tending to all their needs this word is often used assymbolic for a leader appointed by יהוה 5 On small-cattle Sheep and goats are groupedtogether by this word צאן 6 On (emotion) burned for Qayin Usually this is said of angry emotion 7 On his faces fell Qayin entered a depressed saddened self-pityingmood 8 On you(s) shall dominate in it Find these words and their sense also inGenesis 316 In the midst of an overflowing feeling and tendency to sin Qayin isencouraged to dominate 9 On Let us walk the field These words present in the

Samaritan Syriac Greek and Latin are absent from the Masoretic text Manymanuscripts and editions of the Masoretic text leave a gap here for the words 10 Onbloods When the Hebrew word is plural it tends to imply blood that has been shedblood that is no longer one as it was inside the body

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2135

21 15 February 2011 Genesis 4

of your(s) brother [is] crying-out to mefrom the ground 11 And now accursed[are] you(s) from the ground whichhas opened its mouth for taking the

bloods of your(s) brother from your(s)hand 12 As you(s) serve the ground itshall not cause addition [for] giving itsstrength for you(s) Tottering andwagging you(s) shall be in the land 13

And then Qayin said to ה ו ה י Great ismy twistedness11 from lifting12 14 See

You(s) have pushed me (out) the(current)day from over the faces of theground and from your(s) faces I shall

be hidden and then I shall be totteringand wagging in the land and then itshall become every finder of me shallkill me 15 And then יהוה said for himTherefore every13 killer of Qayinsevenfold [Qayin] shall be avenged

And then יהוה set for Qayin a sign fornot (to) smite him every finder of him16 And then Qayin went out from(before)the faces of יהוה and then he

sat14 in the land of No d15 east of ʕedɛn

17 And then Qayin knew his woman And then she conceived and then she

birthed Hɛno k And then [Qayin]became builder of (a) city16 and thenhe called the name of the city like thename of his son Hɛno k 18 And thenƔırauml d17 was birthed for Hɛno k andƔırauml d has birthed Mahıʔe l andMahıʔe l18 has birthed Matušaumlʔe l19 andMatušaumlʔe l has birthed Lamɛk 19 Andthen Lamɛk took for him(self) twowomen the name of the one ʕaumldauml h

and the name of the second Sɛllauml h 20 And then ʕaumldauml h birthed Yaumlbauml l he hasbeen (a) father of 20 (everyone) sitting21

[in] tents of 22 (livestock)possession23 21

And the name of his brother [was]Yubauml l he has been (a) father of every(one) grabbing stringed-instrument andwind-instrument 22 And Sɛllauml h -alsoshe- has birthed Tubal-Qayin (a) fatherof every(one) whetting24 copper and

11 On twistedness Twisted behaviour results in twistedness as a punishment The wordון ע can refer to eitherboth the twisted behaviour and the punishment brought about by it12 On Great is my twistedness from lifting This is the Hebrew way of saying somethingis too big to lift Qayin is saying that he cannot cope with the results of his sin 13 Onevery This is the same Hebrew word as for all כל Im tried to consistently translate itall whenever sensible and as every elsewhere In some contexts it will be apparentthat this every has a similar meaning to any 14 On sat Such is the literal meaningof the Hebrew verb which is commonly used to mean dwelt 15 On Nō d But Greek has Ναιδ Samaritan simply has נד The participle is nauml d wagging in verses 12 amp 13Nō d may be an infinitive of the same root meaning (a) wagging 16 On builder of (a)city Or some manuscripts point it נה עיר ב building a city 17 On Ɣırauml d The phoneme

preserved in Arabic letter ghain seems to be indicated in the LXX form Γαιδαδ18 On Mahıʔe l and Mahı ʔe l LXX has Μαιηλ and Samaritan has similarly מחיאל מחיאלMasoretic text has one form and then a second form מחויאל מחייאל Did the ו form resultfrom the similar shape of the following name מתושאל 19 On Matušaumlʔe l But the LXXapparently confuses the name with another Μαθουσαλα 20 On father of Here isintroduced the Biblical idiom in which -aside from genetic relationship- the originator of a behaviour or lifestyle is called the father of those who do similarly Consider the wordsof Maumlšı h in John 844 and Matthew 545 21 On sitting As in verse 16 the meaningdwelling is implied 22 On tents of This translates a proposition found in the BHSand in 2Chronicles 1415 י ל ה א The Masoretic Text has ו לה א tents and The LXX readsin tents nurturing 23 On (livestock)possession The word נה ק מ seems to literally

mean possession but is most commonly used of livestock Perhaps it is fair to suggestthat wealth was once measured more in livestock than in money Consider the words of Genesis 3043 24 On (a) father of every(one) whetting The suggestions of the BHS arehere translated The Masoretic text has whetting every cutter (of)

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2235

2215 February 2011Genesis 45

iron And the sister of Tubal-QayinNoʕɛmauml h 23 And then Lamɛk said forhis women

ʕaumldauml h and Sɛllauml h hear my sound

Women of Lamɛk listen (to) myutterance As I have slain a man for my bruising

and a boy for my welt24 as sevenfold Qayin shall be

avenged and Lamɛk seventy andseven25

25 And then the ʔaumldauml m knew hiswoman still(more) And then shebirthed a son and she called his name

Še t as she has said ʔɛlōhı m has set26for me (an)other seed sub(stituting for)Habɛl as Qayin has killed him 26 Andfor Še t -also him- has been birthed (a)son and then he called his nameʔɛnō š This(one) has (caused)delay27

for calling in the name of הוהי

5This [is] the recounting of thegenerations of ʔaumldauml m In the day of

ʔɛlōhı ms creating ʔaumldauml m in semblance

of ʔɛlōhı m He has made him2

Maleand female He has created them Andthen He goodspoke them and then Hecalled their name ʔaumldauml m in the day of their being created

3 And so ʔaumldauml m lived thirty and ahundred years and then he caused(to)birth a son like his semblance in hissilhouette And then he called his nameŠe t 4 And then the days of ʔaumldauml mafter his causing[the]birth[of] Še t

became eight hundred years And so he

caused(to)birth sons and daughters 5

And so all the days of ʔaumldauml m which hehas lived became nine hundred yearsand thirty years And then he died

6 And so Še t lived five years and ahundred years and then he caused(to)birth ʔɛno š 7 And then Še t lived afterhis causing[the]birth[of] ʔɛno š seven

years and eight hundred years And sohe caused(to)birth sons and daughters8 And so all the days of Še t becametwelve years and nine hundred years

And then he died9 And so ʔɛno š lived ninety years and

then he caused(to)birth Qaynauml n 10 Andthen ʔɛnō š lived after his causing[the]birth[of] Qaynauml n fifteen years and eighthundred years And so he caused(to)birth sons and daughters 11 And so allthe days of ʔɛno š became five years andnine hundred years And then he died

12 And so Qaynauml n lived seventy yearsand then he caused(to)birth Mahlalɛʔe l13 And then Qaynauml n lived after his

causing[the]birth[of] Mahlalɛʔe l forty years and eight hundred years And sohe caused(to)birth sons and daughters14 And so all the days of Qaynauml nbecame ten years and nine hundred

years And then he died15 And so Mahlalɛʔe l lived five years

and sixty years and then he caused(to)birth Yarɛd 16 And then Mahlalɛʔe llived after his causing[the]birth[of]

Yarɛd thirty years and eight hundred years And so he caused(to)birth sons

25 On seventy and seven Lamɛk considered himself more righteous than Qayin becausethe boy he murdered had first bruised him By his knowing goodness and badness Lamɛkpresumptuously awards himself greater vengence than יהוה graciously gave to QayinMaking declarations about how one thinks things should be is not obedience to the wordof הוהי 26 On set The name Še t sounds like the Hebrew word for set and is spelledthe same 27 On This(one) has (caused)delay So reads the LXX that ʔɛnō š hopedwaited to call the name In Hebrew root y-h-l speaks of delay In a world where eachrushed to his own way perhaps this records that ʔɛnō š was different ʔɛnō š delayedhimself to call on the name of הוהי that he might walk His way perhaps But the Masoretic

text has a word of a different root h-l-l חל ו ) אז ה At) that time it has been perforated -theseal was broken so to speak a new activity had begun But was calling on the name of יהוה really so new Consider Genesis 41 The Samaritan אז החל could be read as theMasoretic text or as (At) that time he has (caused)delay

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2335

23 15 February 2011 Genesis 56

and daughters 17 And so all the days of Mahlalɛʔe l became five and ninety

years and eight hundred years Andthen he died

18 And so Yarɛd lived two and sixty years and a hundred years1 and thenhe caused(to)birth Hɛnō k 19 And then

Yarɛd lived after his causing[the]birth[of] Hɛno k eight hundred years And sohe caused(to)birth sons and daughters20 And so all the days of Yarɛd becametwo and sixty years and nine hundred

years And then he died21 And so Hɛno k lived five and sixty

years and then he caused(to)birthMatušalah 22 And then Hɛno k went(toand fro)2 with the ʔɛlōhı m3 after hiscausing[the]birth[of] Matušalah threehundred years And so he caused(to)birth sons and daughters 23 And so allthe days of Hɛno k became five andsixty years and three hundred years 24

And so Hɛno k went(to and fro) with theʔɛlōhı m And [then] he wasnt[found]4

as ʔɛlōhı m has taken him25 And so Matušalah lived seven andeighty years and a hundred years5 andthen he caused(to)birth Lamɛk 26 Andthen Matušalah lived after his causing[the]birth[of] Lamɛk two and eighty

years and seven hundred years And sohe caused(to)birth sons and daughters

27 And so all the days of Matušalahbecame nine and sixty years and ninehundred years And then he died

28 And so Lamɛk lived two and eighty

years and a hundred years6 and thenhe caused(to)birth a son 29 And thenhe called his name No h7 saying This[one] shall make us sigh [relief] fromour works8 and from the travail of ourhands from the ground which יהוה hascursed it 30 And then Lamɛk livedafter his causing[the]birth[of] No h fiveand ninety years and five hundred

years And so he caused(to)birth sons

and daughters 31 And so all the days of Lamɛk became seven and seventy yearsand seven hundred years And then hedied 32 And so No h became a son of five hundred years and then No hcaused(to)birth Še m Ḫauml m and Yap ɛt

6 And then it became as the ʔaumldauml mhas perforated1 for increasing over

the face of the ground and daughtershave been birthed for them 2 And then

the sons of the ʔɛlōhı m saw2 thedaughters of the ʔaumldauml m as good they[were] And then they took for themwomen from all which they haveelected 3 And then יהוה said My spiritshall not reckon in the ʔaumldauml m forunseentime in their erring he [is] flesh

And so his days will become a hundred1 On and a hundred years The Samaritan version (and a medieval manuscript of theMasoretic Text) does not have these words The Samaritan version mentions 785 years inthe next verse (instead of 800) and gives a total of 847 years in verse 20 (instead of 962) 2 On And then Hɛnō k went(to and fro) The Greek text interprets this as but Hɛnō k didwell-please the Almighty and similarly in verse 24 See again Hebrews 115 3 On Andthen Hɛnō k went(to and fro) with the ʔɛlōhı m Some Latin Vulgate manuscripts andGreek manuscripts insert And then Hɛnō k lived here no doubt in imitation of thesurrounding pattern 4 On he wasnt[found] found is found in the Greek text and inHebrews 115 5 On seven and eighty years and a hundred years The Greek text has167 years before fathering Lamɛk and 802 years after to make the same total number of years of Matušalahs life 969 The Samaritan text has 67 and 653 and a total of 7206 On two and eighty years and a hundred years The Samaritan version has 53 yearsbefore fathering Nō h 600 years after and a total of 653 years 7 On Nō h The name isspelled with the first two letters of the root for sigh here but may be derived from a

similar root meaning repose 8 On works So reads the Samaritan Greek Syriac and Vulgate and many medieval manuscripts of the Masoretic Text others read work1 On perforated That is humankind figuratively broke through to do something newhe began to increase 2 On saw In the sense of regarded as in Genesis 14

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2435

2415 February 2011Genesis 6

and twenty years 4 The nɛp ılı m3 havebeen in the land in those days and alsoafter so when the sons of the ʔɛlōhı mcome to the daughters the ʔaumldauml m and

then they birth for them These [were]the forceful (ones) from unseentimethe men of the name

5 And then יהוה saw as vast thebadness of the ʔaumldauml m in the land andall the handiwork of the cogitations of his heart4 [was] only bad all the day 6

And then יהוה sighed as He haseffectuated the ʔaumldauml m in the land andthen He travailed (Himself) to His

heart 7 And then יהוה said I will wipe(away) the ʔaumldauml m which I have createdfrom over the faces of the ground fromʔaumldauml m as-far-as beast as-far-as quiet-moverkind and as-far-as theflapperkind of the skies as I havesighed as I have effectuated them 8

And No h has found favour in the eyesof הוהי

9 These [are] the generations of No hNo h [was] (a) righteous man complete

he has been in his generations Withthe ʔɛlōhı m No h has gone(to and fro) 10

And then No h caused(to)birth threesons Še m Ḫauml m and Yap ɛt 11 And thenthe land (became) ruined (before)thefaces the ʔɛlōhı m and so the land(became) filled [with] wrong 12 Andthen ʔɛlōhı m saw the land and see Ithas (been) ruined as all flesh over theland has caused its way to be ruined

13 And then ʔɛlōhı m said for No h[An] end of all flesh has come (before)my faces as the land is filled [with]wrong from their faces5 and see me[Im] causing them to be ruined from[there] with the land6 14 Effectuate for

3 On The nɛp ılı m The non-canonical books 1Enoch and Jubilees relate the story of thesegiants the nɛp ılı m the offspring of a forbidden union between human women and angels

(the sons of the ʔɛlōhı m see Job 16 21) who are male in form These angelic fathersare the angels which kept not their first estate but left their own habitation and the Almighty sent them to a prison for spirits where they are reserved in everlasting chainsunder darkness unto the judgment of the great day (see Jude 16 amp 2Peter 24) [These Apostolic writings relate and affirm understanding previously recorded in works such as1Enoch and Jubilees] These angels are the spirits in prison which sometime weredisobedient when once the longsuffering of [ʔɛlōhı m] waited in the days of Nō h while theark was a preparing wherein few that is eight souls were saved by water (1Peter319-20) Their gigantic offspring the nɛp ılı m killed and devoured animals and humanswith an insatiable appetite and were greatly feared and remembered and worshiped bymen The Almighty decreed the destruction of their flesh but being the hybrids of immortal and mortal beings their spirits lived on as the unclean spirits the evil spiritsknown as demons Hence it is said that the nations worship demons and not gods theirname of the giants lives on with their spirits After the flood in response to Nō hs prayerthe Almighty ordered the spirits of the giants to be bound in a spiritual prison but Śauml tauml n(also called Maśtemauml h ) pleads with the Almighty to allow a tenth of them to remain in theearth to do his dirty work of afflicting mankind for their sins And so Śaumltauml n became theprince of the demons and their work becomes associated with Śaumltauml n (see Mark 322-23) 4 On heart In the Scriptures heart refers to the hidden inner part of a human wherethe thinking and feeling takes place as opposed to the outer part the body In Englishusage heart is primarily used of the emotions or subconsciousness but in Biblicallanguage all the thinking part of us is implied all the mind in its many functionsBiblically to know something with the heart implies nothing more than to know

something with the head The head-heart dichotomy -popular amongst English speakers-is not a reality in Biblical language 5 On from their faces This literally translates whathas the sense because of them 6 On from [there] with the land The BHS suggeststhe from which is also present in the Samaritan Targum

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2535

25 15 February 2011 Genesis 6

you(s) [a] float7 of trees of cypress8(with) nests you(s) shall effectuate thefloat -(with) lowest [nests] second[level nests] and third [level nests] you

shall effectuate it-9 and then you shallcopher10 from (in)house and fromoutside in the copher 15 And this [is thesize] which you(s) shall effectuate [for]it Three hundred cubits [is] the lengthof the float fifty cubits [is] its breadthand thirty cubits [is] its height and to[a] cubit you shall finish it (up)11 16 [A]meridian [windowhole] you(s) shalleffectuate for the float from above and

the opening of the float in its side youshall set 17 And I see me [Im]causing the inundation -waters-12 tocome over the land for ruining allflesh which in it [is] spirit of lives fromsub(jacent) [to] the skies all which [is]in the land shall exhale [its finalbreath] 18 And then I will cause my

covenant to stand [my covenant] with you And then you(s) shall come to thefloat you(s) and your(s) sons and your(s) woman and the women of your(s)

sons with you(s) 19 And from all thelivingkind13 and from all the flesh14two two15 from every [sort] you(s)shall bring to the float for causing life[survival] with you(s) [a] male and [a]female they shall be 20 From theflapperkind for its kind and from thelarge-quadrupedkind for its kind andfrom all the quiet-moverkind of theground for its kind two two from all

shall come to you(s) for causing life[survival] 21 And you(s) take for you(s) from all food which shall be eatenand so you(s) shall gather to you(s)and then it shall become for you(s) andfor them for food 22 And then No heffectuated like all which ʔɛlōhı m has(laid) him command he has effectuatedso

7 On float This Hebrew noun is used in the Scriptures only of Nō hs ark and the basketin which Mōšɛ h floated 8 On cypress In Hebrew גפר from gupr- a root apparentlylinked to κυπρος cypress 9 On -(with) lowest [nests] second [level nests] and third[level nests] you shall effectuate it- These words are transposed from the end of verse16 as the BHS suggests that they belong here Note that it is here that these pluraladjectives have a plural noun nests to describe 10 On copher This word is coined totranslate the Hebrew noun פר כ ( kop ɛr) and the verb of the same root It can bepronounced by English readers similarly to cover (but with voiceless ph for voiced v)which implies its basic meaning The Hebrew noun kop ɛr appears to be linked to cypress(κυπρος) and to refer to a substance derived from cypress leaves which can be used tomake a red covering like a protective paint or sealant The Hebrew verb means to cover(as) with kop ɛr Both the noun and verb are used figuratively for covering in the sense of atonement for or redemption of a life by blood So this saving ark was covered inside andoutside with kop ɛr a symbol of the saving blood of Messiah 11 On and to [a] cubit youshall finish it (up) These words are transposed here from verse 16 as the BHS suggeststhat they belong here 12 On -waters- The BHS suggests this word was added to theHebrew text to clarify the inundation This would explain the peculiar syntax in theHebrew text here which has ול מים ב מ ה the flood waters rather than ול ב מ מי ה the watersof the flood as in Genesis 7710 and 911 13 On the livingkind Samaritan reads החיהthe livingkind which is in agreement with the Greek Septuagints τῶν κτηνῶν theMasoretic text has the livingהחי 14 On and from all the flesh So read the Samaritanand Septuagint the Masoretic text has from all flesh 15 On two two This repetition

of two implies in pairs The Septuagint and Syriac have two two here and in verse 20as in the Masoretic text of Genesis 79 amp 715 but the Masoretic text has only one two ineach verse Is this due to haplography [Haplography is a common scribal error in whichthe eye skips over a repetition of letters and the hand writes the letters only once]

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2635

2615 February 2011Genesis 7

7 And then ʔɛlōhı m1 said for No hCome -you(s) and all your(s)

house- to the float As you(s) I haveseen righteous before me in this

generation 2 From all the pure large-quadrupedkind you(s) shall take for you(s) seven seven male and female andfrom the large-quadrupedkind which it[is] not pure two two2 male andfemale3 3 also from the pure4

flapperkind of the skies sevenssevens male and female and from theflapperkind which it [is] not pure twotwo male and female5 for (preserving

as) living [their] seed over [the] faces of all the land 4 As for days still[only]seven I [am] (causing)rain over theland forty days and forty nights andthen I shall wipe(away) all the stood-up(substance) which I have effectuatedfrom over the faces of the land 5 Andthen No h effectuated like all which יהוהhas (laid) him command

6 And No h [was] a son of six hundred

years and the inundation has been

waters6 over the land 7 And so cameNo h and his sons and his woman andhis sons women with him to the floatfrom the faces of the waters of the

inundation 8 From the pure large-quadrupedkind and from the large-quadrupedkind which it isnt pure andfrom the flapperkind and from7 allwhich [is] quietly-moving over theground 9 two two they have come toNo h to the float male and female likewhich יהוה8 has (laid) No h command 10

And then it became for the seven daysand the waters of the inundation have

been over the land 11 In the year of the9 six hundred years for the lives of No h in the second [re]newal10 theseventeenth day for the [re]newal inthis day all [the] springs of [the] vastdeep have split(open) and the meshesof the skies have opened 12 And thenthe downpour became over the landforty days and forty nights 13 In the

1 On ʔɛlōhı m The Samaritan and Syriac reads ʔɛlōhı m here Masoretic text has הוהיSeptuagint combines the two as הוהי ʔɛlōhı m I chose ʔɛlōhı m here because throughoutGenesis where יהוה is used in the phrase And יהוה said tofor [name] to אל is used andnot for ל as here With ʔɛlōhı m in the phrase And ʔɛlōhı m said tofor [name] to (seeאלGenesis 917) or for (see Genesis 613)ל is used 2 On two two The Masoretic Textlacks the second two Samaritan Greek Syriac and Vulgate all include it 3 On maleand female male and female So reads the Samaritan and the ancient translations TheMasoretic Text has instead [a] man and his woman twice in this verse in verses 3 9 amp16 it reads as the others male and female 4 On pure This word is present in the

Samaritan and Greek texts but absent from the Masoretic text 5 On and from theflapperkind which it [is] not pure two two male and female Preserved in the Greek Septuagint this fits the pattern given above but seems to have dropped from the textpreserved in all the other texts Genesis 87 amp Leviticus 1115 indicate that Nō h didindeed preserve impure birds on the float and not just the pure ones 6 On -waters-The BHS suggests this word was added to the Hebrew text of Genesis 617 and may nothave originally been here either 7 On from The Masoretic Text omits the singleconsonant translated here as from the Samaritan Greek Syriac and Vulgate includethe word 8 On הוהי Samaritan reads הוהי Masoretic text has ʔɛlōhı m I chose יהוהhere because throughout the rest of the Pentateuch יהוה occurs in the phrase like which_____ has (laid) [name] command (see Exodus 1228 4023 Numbers 822) The phrase is

less commonly found with ʔɛlōhı m and doesnt include the name of the personcommanded (Genesis 716 214) 9 On the This the is present in the Samaritan andSeptuagint but absent from the Masoretic Text 10 On [re]newal This word ש ד ח is usedonly of the [lunar] month its first day and the celebrations associated with its first day

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2735

27 15 February 2011 Genesis 78

bone of this day11 has come No h andŠe m and Ḫauml m and Yap ɛt -the sons of No h- and No hs woman and his sonsthree women with him12 to the float 14

those and all the livingkind for its kindand all the large-quadrupedkind for itskind and all the quiet-moverkindquietly-moving over the ground for itskind and all the flapperkind for itskind every bird every wing13 15 Andso they came to No h to the float twotwo from all the flesh which in it [has]spirit of lives 16 And the [ones] coming -male and female from all flesh- have

come like which ʔɛlōhı m had (laid) himcommand And then יהוה closed-upencompassing him 17 And then becamethe inundation forty days14 over theland and so the waters increased andthen they lifted the float and so it rosefrom over the land 18 And so thewaters became strong and so theyincreased greatly over the land and sothe float went over the faces of the

waters19

And the waters have beenstrong -greatly greatly- over the landand then all the high mountains which

[were] sub(jacent) all the skies werecovered 20 fifteen cubits from abovethe waters have been strong And sothe mountains15 were covered 21 And

so all flesh quietly-moving over the landexhaled [its final breath] in theflapperkind and in the large-quadrupedkind and in the livingkindand in all the swarmerkind swarmingover the land and all the ʔaumldauml m 22 allwhich [had] breath of spirit of lives16 inits inhalers from all which [was] in thedrained[land] has died 23 And so Hewiped(away)17 all the stood-up

(substance) which [was] over the facesof the ground from ʔaumldauml m as-far-aslarge-quadrupedkind as-far-as quiet-moverkind and as-far-as theflapperkind of the skies And so theywere wiped(away) from the land Andthen remained distinctly No h and [theflesh] which [was] with him in the float24 And so the waters became strongover the land fifty and a hundred days

8 And then ʔɛlōhı m remembered

1

Nō h and all the livingkind and allthe large-quadrupedkind which [was]

11 On In the bone of this day This literal translation of the Hebrew text reveals aHebrew idiom the bone of something is its essence its self itself So In the bone of this day conveys the sense In this day itself 12 On with him BHS suggests thisreading which is supported by the Septuagint and the Pseudo-Jonathan Targum andGenesis 816amp18 The Masoretic Text has with them In with him there is theimplication that they are saved through being with righteous Nō h because they are hisfamily A mans family is made up of himself his wife his male offspring and their wivesand his unmarried female offspring 13 On every bird every wing These words arelacking from the Septuagint but present in the Masoretic Syriac and Samaritan textsThe BHS suggests to delete them 14 On forty days The Septuagint has forty days andforty nights as in 712 the Masoretic Samaritan and Syriac texts do not include andforty nights here 15 On the mountains The Septuagint and Syriac have the highmountains here as in the preceding verse which is perhaps correct Masoretic Text andSamaritan has simply the mountains here 16 On breath of spirit of lives TheSeptuagint and Vulgate read simply breath of lives 17 On And so He wiped(away) Soreads the Masoretic Text and Septuagint The King James Version reads And every livingsubstance was destroyed and the BHS suggests that the verb may be mediopassive(Niphal) rather than simple active (Qal) Has the direct object marker ת א not beennoticed Its presence marks all the stood-up(substance) as being an object of atransitive verb rather than the subject of a mediopassive verb 1 On ʔɛlōhı m

remembered Not that Nō h had ceased to be in ʔɛlōhı ms mind Rather this Hebrew verbfor remember implies bringing something to the forefront of ones mind bringing athought into focus ʔɛlōhı ms focus has at this point changed from flooding the world torestoring Nō h and those with him

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2835

2815 February 2011Genesis 8

with him in the float And then ʔɛlōhı mcaused spirit2 to traverse over the land

And then the waters subsided 2 Andthen [the] springs of [the] deep and the

meshes of the skies were confined andso the downpour from skies waswithheld 3 And then the watersreturned from over the land [a] goingand [a] returning And then the waters(became)deficient from [the] end of [the] fifty and a hundred days 4 Andthen the float reposed in the seventh[re]newal in the seventeenth day of the[re]newal over the mountains of

ʔaraumlrauml t3 5 And the waters have been[a] going and [a] becoming deficient as-far-as the tenth [re]newal In the tenthin [day] one for the [re]newal theheads of the mountains have been seen6 And then it became from the end of forty days and then No h opened thewindowhole of the float which he haseffectuated 7 And then he sent(away)the crow4 and then it went out -(a)

going out and (a) returning- as-far-asthe drying of the waters from over theland 8 [And then No h (made)delayseven days]5 And then he sent(away)the dove from with him for seeing

Have the waters (become)lightweightfrom over the faces of the ground 9

And the dove has not found repose forthe concavity of its foot and so it

returned to him to the float as thewaters [were] over the faces of all theland And then he sent his hand andthen he took it and then he caused it tocome to him to the float 10 And then he(made)delay6 still(more) seven otherdays and then he caused addition [for]sending(away) the dove from the float11 And then the dove came to him for[a] time of [an] evening and see A

ripped-off leaf of [an] olive(tree) in itsmouth And then No h knew the watershave (become)lightweight from overthe land 12 And then he (made)delay7

still(more) seven other days and thenhe sent(away) the dove and it has notadded returning to him still(more) 13

And then it became in one and sixhundred years [for the lives of No h]8 inthe first [[re]newal] in [day] one for the[re]newal the waters have drainedfrom over the land And then No hcaused the covering of the float to turn-aside and then he saw and see Thefaces of the ground have drained 14

2 On spirit In this verse wind is implied Ive tried to translate this word ח ו רconsistently as spirit The Latin word spiritus originally meant breath but came to beused to mean the non-physical lifeforce of a living being (animus) All these meanings arewithin the word ח ו ר Indeed it could be argued that wind and breath are non-physicalwhilst made up of moving particles it is the flow of the particles which makes itbreath rather than just being air Is flow physical 3 On the mountains of ʔaraumlrauml tNote that the name ʔaraumlrauml t -Urartu in Assyrian- was the name of a large geographicregion in which there was a kingdom in the early 1st millenium BCE Somewhere in themountain ranges of this large geographic region the float came to rest A mountain aboutthe border of Armenia now bears the name Ararat from this account 4 On the crow After the crow the Septuagint has to know if the water has ceased perhaps from verse8 5 On [And then Nō h (made)delay seven days] This sentence is added at thesuggestion of the BHS Verse 10s other seven days seems to suggest that Nō h haddelayed a first seven days here 6 On And then he (made)delay The BHS says it isprobably to be read this way The Masoretic text has חל י And then he perforated [to doוsomething new] that is he began 7 On And then he (made)delay The Piel verb hasbeen translated as the BHS suggests it should probably be both here and in verse 10 but

what is found here in the Masoretic text is the Niphal חל י י And then he was delayed 8ו On [for the lives of Nō h] The Septuagint has these words here as also found inGenesis 711 Their meaning is implied whether or not they were copied to this locationor they dropped from it

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2935

29 15 February 2011 Genesis 89

And in the second [re]newal in theseven and twentieth day for the [re]newal the land has dried

15 And then ʔɛlōhı m worded(up) to

No h saying 16 Go out from the float you(s) and your(s) woman and your(s) sons and your(s) sons women with

you(s) 17 And9 all the livingkind which[is] with you from all flesh in theflapperkind and in the large-quadrupedkind and in all the quiet-moverkind quietly-moving over theland bring out with you And then theywill swarm in the land and then they

shall (re)produce and then they shallincrease over the land 18 And thenNo h came out and his sons and hiswoman and his sons women with him19 And10 all the livingkind all the large-quadrupedkind and all the flapperkindand all the quiet-moverkind quietly-moving over the land11 for theirfamilies they have come out from thefloat

20 And then No h built [a] ritual(firestand) for יהוה and then he took from all the pure large-quadrupedkindand from all the pure flapperkind andthen he caused to ascend ascenders inthe ritual(firestand) 21 And then יהוהsmelled the smell of the contentmentand then יהוה said to his heart I will

not still(more) cause addition formaking the ground lightweight12

because of the ʔaumldauml m as thehandiwork of the heart of the ʔaumldauml m

[is] bad from his youth and I will notstill(more) cause addition for smitingall living like which I have effectuated

22 Still all the days of the land seedand harvest and coldness and hotnessand warming-season and cooling-season13 and day and night shall notsabbatize

9 And then ʔɛlōhı m goodspoke No hand his sons and then He said for

them (Re)produce and increase andfill the land1 2 And the fear of you(pl)and the breaking-dread of you(pl) isover all the livingkind of the land 2[andover all the large-quadrupedkind] andover all the flapperkind of the skies[and]3 in all which the ground quietly-moves and in all the fishes of the seain your(pl) hand they have been given3 All quiet-moverkind which it [is] livingshall be for you(pl) for food likegreenness of vegetation I have givenfor you(pl) all 4 Distinctly flesh in itsbreather [its blood]4 you(pl) shall noteat 5 And distinctly your(pl) blood for

your(pl) breathers I seek from [the]hand of all [the] livingkind I seek it andfrom the hand of the ʔaumldauml m from the

9 On And Samaritan Septuagint and Syriac include Masoretic Text omits 10 OnAnd Samaritan Septuagint Syriac and Vulgate include most manuscripts of theMasoretic Text omit 11 On all the large-quadrupedkind and all the flapperkind and allthe quiet-moverkind quietly-moving over the land So reads the Septuagint but theMasoretic Text reads all the quiet-moverkind and all the flapperkind all [those] quietly-moving over the land and the Samaritan reads all the flapperkind and all the quiet-moverkind quietly-moving over the land 12 On for making the ground lightweightHebrew idiom to curse belittle make to be of little value 13 On warming-season andcooling-season Traditionally translated summer and winter these two seasonsapparently make up the whole year But the focus of warming-season is the fruit of summer and cooling-season seems to include autumn and winter 1 On (Re)produceand increase and fill the land These are again the words of Genesis 128 signifying anew beginning albeit man is already bad from his youth now (Genesis 821) 2 On [andover all the large-quadrupedkind] Absent from the Hebrew texts suggested by the

manuscripts of the Septuagint 3 On [and] Present in some manuscripts of theMasoretic Text and Samaritan Pentateuch 4 On [its blood] The BHS suggests this is agloss -an addition to the text- to explain the meaning of in its breather The Hebrewsyntax of the verse would be more usual without it

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3035

3015 February 2011Genesis 9

hand of the man and5 his brother I seek the breather of the ʔaumldauml m

6 [One] spilling the blood of theʔaumldauml m

~ in the ʔaumldauml m6 his blood shall bespilt

as in [the] silhouette of ʔɛlōhı m~ He has effectuated the ʔaumldauml m7 And you(pl) (Re)produce and

increase~[And]7 swarm in the land and

dominate8 in it8 And then ʔɛlōhı m said to No h and to

his sons with him saying 9 And I see

me [Im] causing my covenant tostand [my covenant] with you(pl) andwith your(pl) seed after you(pl) 10

And with all the breatherkind of thelivingkind which [is] with you(pl) inthe flapperkind and9 in the large-quadrupedkind and in all thelivingkind of the land with you(pl)from all the out-goers of the float [forall the livingkind of the land]10 11 And

so I cause my covenant to stand with you(pl) and all flesh shall not be cutoff still(more) from the waters of theinundation and there shall not be still(more) [an] inundation for ruining theland 12 And then ʔɛlōhı m said This[is] the sign of the covenant which I[am] giving between me and you(pl)

and all breatherkind of livingkindwhich [is] with you(pl) for generationsof unseentime 13 My bow I have givenin the cloud and so it shall be for [a]

sign of [a] covenant between me andthe land 14 And then it shall be in myclouding a cloud over the land andthen shall be seen the bow in the cloud15 And then I will remember mycovenant which [is] between me and

you(pl) and all breatherkind of livingkind in all flesh and the watersshall not still(more) become for [an]inundation for ruining all flesh 16 And

so the bow shall be in the cloud and Iwill see it for remembering [a]covenant of unseentime betweenʔɛlōhı m and all breatherkind of livingkind in all flesh which [is] overthe land 17 And then ʔɛlōhı m said toNo h This [is] the sign of the covenantwhich I have caused to stand betweenme and all flesh which [is] over theland

18 And so the sons of No h became thegoers-out from the float Še m andḪauml m and Yap ɛt And Ḫauml m [was] thefather of Kanaʕan 19 Three [are] thesethe sons of No h and from these hasshcattered11 all the land

20 And then No h perforated [tobecome] a man of the ground and then

5 On and Some Masoretic manuscripts the Cairo Genizah the Samaritan Syriac and Vulgate include this word Without it the man of his brother could be understood6 On in the ʔaumldauml m That is by the ʔaumldauml m In both Biblical Hebrew and Greek in not

only used as a locative preposition but is also used to signify the agent bythrough whomsomething is done 7 On [And] The ancient translations the Samaritan version and afew manuscripts of the Masoretic Text include this and 8 On [dominate] The knowntexts have increase ו רב ו as already found earlier in this verse but the BHS suggests itbe emended to ו רד ו dominate on the basis of Genesis 128 Origens recension of theSeptuagint (that found in his Hexapla) supports this emendation reading κατακυριεύσατεαὐτῆς as in Genesis 128 As can be seen a scribal error involving a single letter couldchange ו רד ו dominate into ו רב ו increase 9 On and The Cairo Genizah SamaritanSeptuagint Syriac and some Targums support this and The Masoretic text omits it10 On [for all the livingkind of the land] These words are absent from the Septuagintand the BHS suggests that they are perhaps to be deleted 11 On shcattered The root

נפץ at some times means to scatter and at other times means to shatter Were theseperhaps originally two distinct roots I have coined a word shcattered to translate this verb leaving it to the reader to recognise the verb and determine from each contextwhich sense is meant

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3135

31 15 February 2011 Genesis 9-19

he planted [a] vineyard 21 And then hedrank from the wine and then he wasintoxicated And then he revealedhimself in the midst of his tent 22 And

then Ḫauml m -the father of Kanaʕan- sawthe nakedness of his father And thenhe (made) [it] manifest12 for his twobrothers in the outside 23 And thenŠe m and Yap ɛt took the cloth and thenthey set [it] over the shoulder(girdle) of the two of them and then they wentbackward and then they covered(up)the nakedness of their father and theirfaces [were] backward and the

nakedness of their father they have notseen 24 And then No h awoke from hiswine and then he knew what his smallson13 has effectuated for him 25 Andthen he said

Accursed [is] Kanaʕan~ Servant of servants14 shall he be for

his brothers26 And then he saidGoodspoken [is] יהוה ʔɛlōhı m of Še m

~ and let Kanaʕan be [a] servant forhim27 Let ʔɛlōhı m cause spreading(open)

15 for Yap ɛt~ and let him settle in the tents of

Še mand let Kanaʕan be

~ servant for him28 And then No h lived after the

inundation three hundred years andfifty years 29 And then all the days of

No h became nine hundred years andfifty years and then he died

102 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

112 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

122 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

132 3 4 5 6 7 8 9 10 11 12 13 14 15 16 1718

142 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24

152 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21

162 3 4 5 6 7 8 9 10 11 12 13 14 15 16

172 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27

182 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33

192 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38

12 On (made)manifest Such is the root meaning of this verb It usually refers tomanifesting something by narrating it Whether by word or deed Ḫauml m manifested hisfathers nakedness -that which is to be covered not exposed- and thus he greatly shamedhis father 13 On his small son Nō hs younger son The order of Nō hs sons is alwaysfound in Scripture as Še m and Ḫauml m and Yap ɛt and this may imply birth order TheBook of Jubilees gives this order and specifically states birth years for each This ordermakes Ḫauml m the middle son younger only than Še m Could it be that the small sonreferred to here is in fact Nō hs grandson Kanaʕan who perhaps on being informed of Nō hs nakedness effectuated some unmentioned evil even worse than Ḫauml m did It isKanaʕan that becomes the subject of the curses that follow In the Book of Jubilees710-14 it applies the phrase younger son to the youngest son of Ḫauml m [Nō h] knew allthat his younger son had done unto him and he cursed his son and said Cursed beCanaan And Ham knew that his father had cursed his younger son and he wasdispleased that he had cursed his son and he parted from his father he and his sons with

him Cush and Mizraim and Put and Canaan but neither does it explain what this younger son Kanaʕan actually did 14 On Servant of servants This means a mostservant-like servant Likewise King of kings means a most kingly king 15 On Letcause spreading(open) This verb sounds almost the same as the name Yap ɛt

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3235

3215 February 2011Genesis 20-50

202 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18

212 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

222 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24

232 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

242 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55 56 57 58 59 60

61 62 63 64 65 66 67

252 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

262 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35

272 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46

282 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

292 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35

302 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43

312 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55

322 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

332 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

34

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31

352 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

362 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43

372 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36

382 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

30

392 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

402 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

412 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55 56 57

422 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38

432 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 3031 32 33 34

442 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

452 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28

462 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

472 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31

482 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

492 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33

50

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3335

33 15 February 2011 Deuteronomy 1-22

12 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29 30 31 32

33 34 35 36 37 38 39 40 41 42 43 44 45 46

22 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29 30 31 3233 34 35 36 37

32 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29

42 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29 30 31 32

33 34 35 36 37 38 39 40 41 42 43 44 45 46 47

48 49

5

2 3 4 5 6 I [am] your(s)יהוה ʔɛlōhı m

which I have caused you(s) toexit from the land of Egypt from ahouse of servants 7 There shall not befor you(s) other ʔɛlōhı m against myface 8 You(s) shall not make for you(s)an idol statue1 Every appearancewhich [is] in skies from above or which[is] in the land from sub(jacent) orwhich [is] in the seas from sub(jacent)to the land 9 10 11 12 13 14 15 16 17 18 19

20 21 22 23 24 25 26 27 28 29 30 31 32 33

6

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25

72 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26

82 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20

92 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29

10

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

112 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

122 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

132 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18

142 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

152 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

162 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

172 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

182 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

192 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21

202 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

212 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

222 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

30

1 On idol statue This Hebrew word is only used Biblically for statues involved inworship

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3435

3415 February 2011Deuteronomy 2324

232 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25

24Because a man takes a womanand then1 he marries her and

then it happens if she doesnt findfavour in his eyes because he has foundin her a nakedness of a thing and thenhe writes2 for her an account of cuttingoff and then he gives in her hand and

then he sends her from his house 2 andthen she exits from his house and thenshe goes and then she becomes foranother man 3 and then the latter man

hates her and then3 he writes for heran account of cutting off and then hegives in her hand and then he sendsher from his house or because thelatter man dies which he took her to

1 On Because a man takes a woman and then Here יהוה first tackles this manmadecustom which he hated (Mal 216) rather than endure in the oneness that יהוה haddesigned a man and his wife to endure in (Gen 224) the people had a custom of sendingtheir wives away because they had ceased to look on them with favour They sent themwith a written account which in their eyes severed the oneness of the marriage In three verses יהוה outlines 1) their divorce custom 2) what it caused the woman to do and 3)what the woman was likely to suffer In the fourth verse he applies a penalty to the onewho has initiated this chain of events the man who divorced her in the first place isrestricted from taking her again The wife which he chose not to treasure has become

forbidden to him he thus cannot chose to do love or hatred to her anymore for his choicehas been made and has produced defilement and abominable consequence Evidently יהוהwanted His people to see the bad consequences of this custom of theirs and perhapssome of them would hesitate from divorcing their wives Why did He not absolutely forbiddivorce Messiah answers that it was because of their stubbornness (Mt 198) forbiddingthe custom would not stop them doing it Messiahs teaching deals more completely withdivorce in as much as it reveals the will of הוהי will for marriage that what He has boundshould be honoured until death (Mk 102-12 1Cor 739) יהוה also supplies His Spirit tothose who receive Messiahs teaching so that now His people may not be natural hard-hearted carnal and rebellious in their customs but instead agreeable to יהוה andempowered to do all His will 2 On and then he writes This is just another link in thechain of events marked just like the other links with the consecutive preterite It is not as

the KJV or as the Pharisees took it(Mt 197) that the man is commanded to do any of thisIndeed this passage does not even approve of what he does but instead penalises him forthis action(v4) This passage does not approve of divorce on the basis of a nakedness of athing or on the basis that he hates her (v3)Therefore any discussion of sufficientgrounds for divorce is made void even as יהוה has given no approval of this custom onany grounds 3 On the latter man hates her and then The first verse narrates thewomans husbands actions because he finds in her a nakedness of a thing and this versenarrates the latter mans actions on the basis that he hates her The Pharisaic schools of Hillel and Shammai took a nakedness of a thing as though יהוה had indicated in thisphrase what was sufficient grounds for divorce and then they argued about what anakedness of a thing could mean whether it be as mild as spoiling the food (Hillel) or as

severe as sexual sin (Shammai) But this latter man divorces because he hates herWould either party argue that יהוה had indicated that hatred is sufficient grounds fordivorce Rather it is all merely a narrative without any sanctioning of divorce or anyrestriction until verse 4

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3535

35 15 February 2011 Deuteronomy 24-34

him for a woman 4 he shall not be able4

-her husband the first which he senther- to return to take her to become forhim for a woman after which she has

caused herself to become defiled for it[is] an abomination5 against the face of יהוה and you shall not cause the land tosin which yourיהוה ʔɛlōhı m gives to you[for] property 5 6 7 8 9 10 11 12 13 14 15 16

17 18 19 20 21 22

252 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19

262 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19

272 3 4 5 6 7 8 9 10 11 12 13 14 15 16 1718 19 20 21 22 23 24 25 26

282 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55 56 57 58 59 60

61 62 63 64 65 66 67 68

292 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

302 3 4 5 6 7 8 9 10 11 12 13 14 15 16 1718 19 20

312 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

30

322 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52

332 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

342 3 4 5 6 7 8 9 10 11 12

4 On he shall not be able See verse 1s notes regarding this restriction placed on thehusband] [On her husband In this whole narrative יהוה calls nobody but the firsthusband her husband] [On she has caused herself to become defiled This passive

reflexive verb states that she has caused herself to be defiled She has caused herself tobe defiled by the actions she took in verse 2 which were provoked by her husbandsactions in verse 1 This clearly shows that the second relationship was a defiling sexualrelationship -a form of sexual immorality and not a pure marriage in s eyes- for herיהוהhusband still lived (Rom 73) The divorced woman who understands this thus hasopportunity to not be defiled by entering a second relationship 5 On it [is] anabomination יהוה shows His disapproval of this entire situation so that His people mightlikewise sense the abomination of the defiling sexual relationship between a mans womanand another man It is not the taking back of the defiled wife that is abomination butrather to do so would be to receive what has been defiled by a defilement which should beseen as a defilement the relationship with a man other than her husband Likewise יהוה

has considered His people defiled which have broken faith with Him and whored afteridols (Jer 3 1) And yet as defiled as they have become from their other lovers He calls

Page 18: Scriptures Of The Faith Once Delivered

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1835

1815 February 2011Genesis 3

a fig(tree) And so they effectuated forthem(selves) bindings5

8 And then they heard the sound6 of יהוה ʔɛlōhı m going(to and fro) in the

garden for the spirit of the day andthen the ʔaumldauml m hid himself and hiswoman from the faces7 of יהוה ʔɛlōhı min the midst of the treekind of thegarden 9 And then יהוה ʔɛlōhı m calledto ʔaumldauml m And then He said for himWhere [are] you(s) 10 And then hesaid Your(s) sound I heard in thegarden And then I feared as naked[am] I and then I hid (myself) 11 And

then He said Who (made)manifest for you(s) as naked you(rself)(s) Is it thatfrom the tree (of) which I (laid) youcommand for not (to) eat from it you(s) have eaten 12 And then the ʔaumldauml msaid The woman which you(s) gave tome she gave for me from the tree andthen I ate 13 And then יהוה ʔɛlōhı m

said for the woman What [is] this you(s) have effectuated And then thewoman said The snake (caused) medelusion and then I ate 14 And then

יהוה ʔɛlōhı m said to the snakeAs you(s) have effectuated this

accursed you(s) [are] from all the large-quadrupedkind and8 from all thelivingkind of the field

Over your(s) belly you(s) shall goand loam you(s) shall eat all the daysof your(s) lives

15 And hostility I set between you(s)and the woman and between your(s)

seed and her seedit shall (be on)lookout(for) you(s) (a)head and you(s) shall (be on)lookout(for) him (a) heel

16 And to the woman9 He (has) saidAs causing(to)increase I cause(to)

increase your(s) travail and your(s)conception in travail you(s) shall birthsons

5 On bindings Such belt-like garments with hanging pieces barely covering thereproductive organs are -in some primitive cultures- all the clothing that man sees asnecessary But יהוה ʔɛlōhı m fits our ancestors with coverings which are sufficient in Hiseyes (verse 21) He has thereby taught mankind what is appropriate for coveringnakedness 6 On sound The Hebrew word ול ק often implies voice but is used for abroader set of meanings voice noise sound Ive chosen sound as a consistenttranslation but obviously the sound of a person will usually be his voice 7 On facesThis is another plurale tantum with a singular meaning I have translated it according toits form but the reader should note from its usage throughout this translation that facesis the regular Hebrew way of saying surface or face or presence and by no meansimplies more than one face 8 On from all the large-quadrupedkind and The BHSsuggests that these words were perhaps an addition The versions include them Is itbecause a snake is not a quadruped that they thought the words inappropriate The snakeneed not have been a large-quadruped to become more accursed than all large-

quadrupedkind Then again perhaps it once did go on four legs There seems to beconsensus amongst scientists that they once did have four legs like (most) lizards still do9 On And to the woman And is lacking from the Masoretic text but not from theSamaritan the Septuagint or the Vulgate

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1935

19 15 February 2011 Genesis 3

and to you(s) (is) its overflow and you(s) shall dominate in it10

17 And for the ʔaumldauml m11 He (has)said12

As you(s) have listened for the soundof your(s) woman and then you(s) atefrom the tree (of) which I (laid) you(s)command saying You(s) shall not eatfrom it

accursed [is] the ground because of you(s)

In travail shall you(s) shall serve it13

all the days of your(s) lives18 And thornkind and thistlekind it

shall cause to outsprout for you(s) andthen you(s) shall eat the vegetation of the field

19 In the sweat of your(s) inhalers you(s) shall eat bread

as-far-as [the time of] your(s)returning to the ground as from it you(s) were taken

as loam you(s) [are] and to loam you

(s) return20 And then the ʔaumldauml m called thename of his woman Hawwauml h as shewas mother of every(one) living 21 Andthen יהוה ʔɛlōhı m made -for the ʔaumldauml mand for his woman- coverings of skin

And then He caused them to beclothed14

22 And then יהוה ʔɛlōhı m said SeeThe ʔaumldauml m has become as one from us

for knowing goodness and badness And now lest he sends his hand andthen he takes also from the tree of thelives and then he eats and then he

10 On and to you(s) (is) its overflow and you(s) shall dominate in it In the midst of overflowing travail the woman is still to have success This emendation to the text issuggested by the BHS as probably original an explanation of the preceding words Almost identical words are found in Genesis 47 where another is told to dominate in themidst of another negative overflow I have followed this emendation to the words becausethe context supports it and both the meaning and structure of the parallel phrases in

Genesis 47 are hard to explain with reference to the received text It seems that ancientscribes -unsure of the meaning of these phrases- may have come to understand the wordsas you(s) shall dominate him and may have thus corrected the text to theMasoretic form and to your man (is) your overflow and he shall dominate youwhich would better fit the knowledge that ʔɛlōhı m wants the woman to be subject to theman and not vice versa However the Apostolic Scriptures assure us that the womansposition of submission is a beautiful thing which predates sin her submission is ordainedfrom creation (1Corinthians 118-9 1Peter 35 1Timothy 211-13) It is therefore notthe result of sin punishment or curse 11 On And for the ʔaumldauml m The BHS suggests forthe ʔaumldauml m rather than for ʔaumldauml m (Masoretic pointing) A definite article (the) usuallyprecedes ʔaumldauml m in this narrative This emendation is consistently followed in thistranslation 12 On He (had) said Non-sequential verbs are used for this phrase in verse

16 and verse 17 This may indicate that the word to the man and to the womanchronologically preceded the cursing of the snake in verse 14-15 These responses to thesin of the man and of the woman may have chronologically followed the confessions in verse 12 and verse 13 respectively Whether this is so or not it is clear that יהוה ʔɛlōhı mdoes not go along with their shifting of blame but has spoken to each the negativeconsequences brought about under His sovereignty in response to their disobedience Sothe narrator deals first with the cursing of the snake and puts the snake out of thepicture before continuing the story of our two ancestors but by no means indicates thatour ancestors managed to divert יהוה ʔɛlōhı ms judgment from themselves to the snake13 On you(s) shall serve it The BHS says it is so to be read The received text has youshall eat(s) it 14 On And then He caused them to be clothed The preceding verse

indicates that our ancestors were beginning to procreate Our parents need to know howto cover themselves because they would not be alone for much longer That יהוה ʔɛlōhı mgave them כתנת indicates that their bindings of fig leaves were not sufficient to cover theirnakedness in His eyes

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2035

2015 February 2011Genesis 34

lives for unseentime15 23 And thenיהוה ʔɛlōhı m sent him (away) from thegarden of ʕedɛn for serving the groundwhich he was taken from there 24 And

then He pushed (out) the ʔaumldauml m andthen He caused him16 to settle from theeast of the garden of ʕedɛn and thenHe set17 the kərubı m and the flame of the sword turning(over) itself forlooking(after) the way of the tree of thelives

4 And the ʔaumldauml m has known1 Hawwauml hhis woman and then she conceived

and then she birthed Qayin and then

she said I have acquired2 a man withה ו ה י [helping me] 2 And then shecaused addition3 for birthing hisbrother Habɛl And then Habɛl became(a) grazer4 of small-cattle5 and Qayinhas become a server of ground 3 And itbecame from the end of [multiple] daysand then Qayin brought a gift for יהוהfrom the fruit of the ground 4 andHabɛl has brought -also he- from the

firstborns of his small-cattle and fromtheir (visceral)fat And then יהוה lookedto Habɛl and to his gift 5 and to Qayinand to his gift He has not looked And

then (emotion) burned for Qayin6greatly and then his faces fell7 6 Andthen יהוה said to Qayin For what[reason] has (emotion) burned for you(s) And for what [reason] have your(s) faces fallen 7 Is it not if you(s) dogood an (up)lifting And if you(s) dontdo good sin (is a) stretcher-out (inwait) for the opening And to you(s) (is)its overflow and you(s) shall dominate

in it8 8 And then Qayin said to Habɛlhis brother Let us walk the field9

And then it became in their being in thefield and then Qayin stood(up) to Habɛlhis brother and then he killed him 9

And then יהוה said to Qayin Where [is]Habɛl your(s) brother And then hesaid I have not known Is it that [a]looker(after) my brother I [am] 10

And then He said What have you(s)

effectuated The sound of the bloods10

15 On unseentime The Hebrew and Greek words imply more that eternity is hiddentime rather than that it never will end In some contexts the words refer to a time thatwill end (eg Deut 1517) though we know not when In other contexts it is hidden fromus whether the unseentime will end or not 16 On He caused him him is suppliedfrom the Septuagint 17 On and then He set This verb is suggested by the Septuagintsκαὶ ἔταξεν 1 On has known This translation highlights that the verb here is notmarked as consecutive (For contrast see verse 25 where a consecutive verb is used)Contrary to the common misconception that sex began after sin I suggest that the ʔaumldauml mfirst knew Hawwauml h soon after she was presented to him (Genesis 222) Evidently inGenesis 225 they were naked for the very purpose that the ʔauml dauml m should know Hawwauml h Did -s plan for their nakedness -that they should thereby (Re)produce and increaseיהוה

fail until sin occurred Reader be assured that sex within marriage has always been the Almightys plan He created it 2 On I have acquired This word תי י נ ק has a root which issimilar in spelling to the name Qayin 3 On she caused addition Such a verb is used forthe sense of repeating the same action in this case birthing 4 On grazer רעה ashepherd feeding sheep and tending to all their needs this word is often used assymbolic for a leader appointed by יהוה 5 On small-cattle Sheep and goats are groupedtogether by this word צאן 6 On (emotion) burned for Qayin Usually this is said of angry emotion 7 On his faces fell Qayin entered a depressed saddened self-pityingmood 8 On you(s) shall dominate in it Find these words and their sense also inGenesis 316 In the midst of an overflowing feeling and tendency to sin Qayin isencouraged to dominate 9 On Let us walk the field These words present in the

Samaritan Syriac Greek and Latin are absent from the Masoretic text Manymanuscripts and editions of the Masoretic text leave a gap here for the words 10 Onbloods When the Hebrew word is plural it tends to imply blood that has been shedblood that is no longer one as it was inside the body

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2135

21 15 February 2011 Genesis 4

of your(s) brother [is] crying-out to mefrom the ground 11 And now accursed[are] you(s) from the ground whichhas opened its mouth for taking the

bloods of your(s) brother from your(s)hand 12 As you(s) serve the ground itshall not cause addition [for] giving itsstrength for you(s) Tottering andwagging you(s) shall be in the land 13

And then Qayin said to ה ו ה י Great ismy twistedness11 from lifting12 14 See

You(s) have pushed me (out) the(current)day from over the faces of theground and from your(s) faces I shall

be hidden and then I shall be totteringand wagging in the land and then itshall become every finder of me shallkill me 15 And then יהוה said for himTherefore every13 killer of Qayinsevenfold [Qayin] shall be avenged

And then יהוה set for Qayin a sign fornot (to) smite him every finder of him16 And then Qayin went out from(before)the faces of יהוה and then he

sat14 in the land of No d15 east of ʕedɛn

17 And then Qayin knew his woman And then she conceived and then she

birthed Hɛno k And then [Qayin]became builder of (a) city16 and thenhe called the name of the city like thename of his son Hɛno k 18 And thenƔırauml d17 was birthed for Hɛno k andƔırauml d has birthed Mahıʔe l andMahıʔe l18 has birthed Matušaumlʔe l19 andMatušaumlʔe l has birthed Lamɛk 19 Andthen Lamɛk took for him(self) twowomen the name of the one ʕaumldauml h

and the name of the second Sɛllauml h 20 And then ʕaumldauml h birthed Yaumlbauml l he hasbeen (a) father of 20 (everyone) sitting21

[in] tents of 22 (livestock)possession23 21

And the name of his brother [was]Yubauml l he has been (a) father of every(one) grabbing stringed-instrument andwind-instrument 22 And Sɛllauml h -alsoshe- has birthed Tubal-Qayin (a) fatherof every(one) whetting24 copper and

11 On twistedness Twisted behaviour results in twistedness as a punishment The wordון ע can refer to eitherboth the twisted behaviour and the punishment brought about by it12 On Great is my twistedness from lifting This is the Hebrew way of saying somethingis too big to lift Qayin is saying that he cannot cope with the results of his sin 13 Onevery This is the same Hebrew word as for all כל Im tried to consistently translate itall whenever sensible and as every elsewhere In some contexts it will be apparentthat this every has a similar meaning to any 14 On sat Such is the literal meaningof the Hebrew verb which is commonly used to mean dwelt 15 On Nō d But Greek has Ναιδ Samaritan simply has נד The participle is nauml d wagging in verses 12 amp 13Nō d may be an infinitive of the same root meaning (a) wagging 16 On builder of (a)city Or some manuscripts point it נה עיר ב building a city 17 On Ɣırauml d The phoneme

preserved in Arabic letter ghain seems to be indicated in the LXX form Γαιδαδ18 On Mahıʔe l and Mahı ʔe l LXX has Μαιηλ and Samaritan has similarly מחיאל מחיאלMasoretic text has one form and then a second form מחויאל מחייאל Did the ו form resultfrom the similar shape of the following name מתושאל 19 On Matušaumlʔe l But the LXXapparently confuses the name with another Μαθουσαλα 20 On father of Here isintroduced the Biblical idiom in which -aside from genetic relationship- the originator of a behaviour or lifestyle is called the father of those who do similarly Consider the wordsof Maumlšı h in John 844 and Matthew 545 21 On sitting As in verse 16 the meaningdwelling is implied 22 On tents of This translates a proposition found in the BHSand in 2Chronicles 1415 י ל ה א The Masoretic Text has ו לה א tents and The LXX readsin tents nurturing 23 On (livestock)possession The word נה ק מ seems to literally

mean possession but is most commonly used of livestock Perhaps it is fair to suggestthat wealth was once measured more in livestock than in money Consider the words of Genesis 3043 24 On (a) father of every(one) whetting The suggestions of the BHS arehere translated The Masoretic text has whetting every cutter (of)

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2235

2215 February 2011Genesis 45

iron And the sister of Tubal-QayinNoʕɛmauml h 23 And then Lamɛk said forhis women

ʕaumldauml h and Sɛllauml h hear my sound

Women of Lamɛk listen (to) myutterance As I have slain a man for my bruising

and a boy for my welt24 as sevenfold Qayin shall be

avenged and Lamɛk seventy andseven25

25 And then the ʔaumldauml m knew hiswoman still(more) And then shebirthed a son and she called his name

Še t as she has said ʔɛlōhı m has set26for me (an)other seed sub(stituting for)Habɛl as Qayin has killed him 26 Andfor Še t -also him- has been birthed (a)son and then he called his nameʔɛnō š This(one) has (caused)delay27

for calling in the name of הוהי

5This [is] the recounting of thegenerations of ʔaumldauml m In the day of

ʔɛlōhı ms creating ʔaumldauml m in semblance

of ʔɛlōhı m He has made him2

Maleand female He has created them Andthen He goodspoke them and then Hecalled their name ʔaumldauml m in the day of their being created

3 And so ʔaumldauml m lived thirty and ahundred years and then he caused(to)birth a son like his semblance in hissilhouette And then he called his nameŠe t 4 And then the days of ʔaumldauml mafter his causing[the]birth[of] Še t

became eight hundred years And so he

caused(to)birth sons and daughters 5

And so all the days of ʔaumldauml m which hehas lived became nine hundred yearsand thirty years And then he died

6 And so Še t lived five years and ahundred years and then he caused(to)birth ʔɛno š 7 And then Še t lived afterhis causing[the]birth[of] ʔɛno š seven

years and eight hundred years And sohe caused(to)birth sons and daughters8 And so all the days of Še t becametwelve years and nine hundred years

And then he died9 And so ʔɛno š lived ninety years and

then he caused(to)birth Qaynauml n 10 Andthen ʔɛnō š lived after his causing[the]birth[of] Qaynauml n fifteen years and eighthundred years And so he caused(to)birth sons and daughters 11 And so allthe days of ʔɛno š became five years andnine hundred years And then he died

12 And so Qaynauml n lived seventy yearsand then he caused(to)birth Mahlalɛʔe l13 And then Qaynauml n lived after his

causing[the]birth[of] Mahlalɛʔe l forty years and eight hundred years And sohe caused(to)birth sons and daughters14 And so all the days of Qaynauml nbecame ten years and nine hundred

years And then he died15 And so Mahlalɛʔe l lived five years

and sixty years and then he caused(to)birth Yarɛd 16 And then Mahlalɛʔe llived after his causing[the]birth[of]

Yarɛd thirty years and eight hundred years And so he caused(to)birth sons

25 On seventy and seven Lamɛk considered himself more righteous than Qayin becausethe boy he murdered had first bruised him By his knowing goodness and badness Lamɛkpresumptuously awards himself greater vengence than יהוה graciously gave to QayinMaking declarations about how one thinks things should be is not obedience to the wordof הוהי 26 On set The name Še t sounds like the Hebrew word for set and is spelledthe same 27 On This(one) has (caused)delay So reads the LXX that ʔɛnō š hopedwaited to call the name In Hebrew root y-h-l speaks of delay In a world where eachrushed to his own way perhaps this records that ʔɛnō š was different ʔɛnō š delayedhimself to call on the name of הוהי that he might walk His way perhaps But the Masoretic

text has a word of a different root h-l-l חל ו ) אז ה At) that time it has been perforated -theseal was broken so to speak a new activity had begun But was calling on the name of יהוה really so new Consider Genesis 41 The Samaritan אז החל could be read as theMasoretic text or as (At) that time he has (caused)delay

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2335

23 15 February 2011 Genesis 56

and daughters 17 And so all the days of Mahlalɛʔe l became five and ninety

years and eight hundred years Andthen he died

18 And so Yarɛd lived two and sixty years and a hundred years1 and thenhe caused(to)birth Hɛnō k 19 And then

Yarɛd lived after his causing[the]birth[of] Hɛno k eight hundred years And sohe caused(to)birth sons and daughters20 And so all the days of Yarɛd becametwo and sixty years and nine hundred

years And then he died21 And so Hɛno k lived five and sixty

years and then he caused(to)birthMatušalah 22 And then Hɛno k went(toand fro)2 with the ʔɛlōhı m3 after hiscausing[the]birth[of] Matušalah threehundred years And so he caused(to)birth sons and daughters 23 And so allthe days of Hɛno k became five andsixty years and three hundred years 24

And so Hɛno k went(to and fro) with theʔɛlōhı m And [then] he wasnt[found]4

as ʔɛlōhı m has taken him25 And so Matušalah lived seven andeighty years and a hundred years5 andthen he caused(to)birth Lamɛk 26 Andthen Matušalah lived after his causing[the]birth[of] Lamɛk two and eighty

years and seven hundred years And sohe caused(to)birth sons and daughters

27 And so all the days of Matušalahbecame nine and sixty years and ninehundred years And then he died

28 And so Lamɛk lived two and eighty

years and a hundred years6 and thenhe caused(to)birth a son 29 And thenhe called his name No h7 saying This[one] shall make us sigh [relief] fromour works8 and from the travail of ourhands from the ground which יהוה hascursed it 30 And then Lamɛk livedafter his causing[the]birth[of] No h fiveand ninety years and five hundred

years And so he caused(to)birth sons

and daughters 31 And so all the days of Lamɛk became seven and seventy yearsand seven hundred years And then hedied 32 And so No h became a son of five hundred years and then No hcaused(to)birth Še m Ḫauml m and Yap ɛt

6 And then it became as the ʔaumldauml mhas perforated1 for increasing over

the face of the ground and daughtershave been birthed for them 2 And then

the sons of the ʔɛlōhı m saw2 thedaughters of the ʔaumldauml m as good they[were] And then they took for themwomen from all which they haveelected 3 And then יהוה said My spiritshall not reckon in the ʔaumldauml m forunseentime in their erring he [is] flesh

And so his days will become a hundred1 On and a hundred years The Samaritan version (and a medieval manuscript of theMasoretic Text) does not have these words The Samaritan version mentions 785 years inthe next verse (instead of 800) and gives a total of 847 years in verse 20 (instead of 962) 2 On And then Hɛnō k went(to and fro) The Greek text interprets this as but Hɛnō k didwell-please the Almighty and similarly in verse 24 See again Hebrews 115 3 On Andthen Hɛnō k went(to and fro) with the ʔɛlōhı m Some Latin Vulgate manuscripts andGreek manuscripts insert And then Hɛnō k lived here no doubt in imitation of thesurrounding pattern 4 On he wasnt[found] found is found in the Greek text and inHebrews 115 5 On seven and eighty years and a hundred years The Greek text has167 years before fathering Lamɛk and 802 years after to make the same total number of years of Matušalahs life 969 The Samaritan text has 67 and 653 and a total of 7206 On two and eighty years and a hundred years The Samaritan version has 53 yearsbefore fathering Nō h 600 years after and a total of 653 years 7 On Nō h The name isspelled with the first two letters of the root for sigh here but may be derived from a

similar root meaning repose 8 On works So reads the Samaritan Greek Syriac and Vulgate and many medieval manuscripts of the Masoretic Text others read work1 On perforated That is humankind figuratively broke through to do something newhe began to increase 2 On saw In the sense of regarded as in Genesis 14

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2435

2415 February 2011Genesis 6

and twenty years 4 The nɛp ılı m3 havebeen in the land in those days and alsoafter so when the sons of the ʔɛlōhı mcome to the daughters the ʔaumldauml m and

then they birth for them These [were]the forceful (ones) from unseentimethe men of the name

5 And then יהוה saw as vast thebadness of the ʔaumldauml m in the land andall the handiwork of the cogitations of his heart4 [was] only bad all the day 6

And then יהוה sighed as He haseffectuated the ʔaumldauml m in the land andthen He travailed (Himself) to His

heart 7 And then יהוה said I will wipe(away) the ʔaumldauml m which I have createdfrom over the faces of the ground fromʔaumldauml m as-far-as beast as-far-as quiet-moverkind and as-far-as theflapperkind of the skies as I havesighed as I have effectuated them 8

And No h has found favour in the eyesof הוהי

9 These [are] the generations of No hNo h [was] (a) righteous man complete

he has been in his generations Withthe ʔɛlōhı m No h has gone(to and fro) 10

And then No h caused(to)birth threesons Še m Ḫauml m and Yap ɛt 11 And thenthe land (became) ruined (before)thefaces the ʔɛlōhı m and so the land(became) filled [with] wrong 12 Andthen ʔɛlōhı m saw the land and see Ithas (been) ruined as all flesh over theland has caused its way to be ruined

13 And then ʔɛlōhı m said for No h[An] end of all flesh has come (before)my faces as the land is filled [with]wrong from their faces5 and see me[Im] causing them to be ruined from[there] with the land6 14 Effectuate for

3 On The nɛp ılı m The non-canonical books 1Enoch and Jubilees relate the story of thesegiants the nɛp ılı m the offspring of a forbidden union between human women and angels

(the sons of the ʔɛlōhı m see Job 16 21) who are male in form These angelic fathersare the angels which kept not their first estate but left their own habitation and the Almighty sent them to a prison for spirits where they are reserved in everlasting chainsunder darkness unto the judgment of the great day (see Jude 16 amp 2Peter 24) [These Apostolic writings relate and affirm understanding previously recorded in works such as1Enoch and Jubilees] These angels are the spirits in prison which sometime weredisobedient when once the longsuffering of [ʔɛlōhı m] waited in the days of Nō h while theark was a preparing wherein few that is eight souls were saved by water (1Peter319-20) Their gigantic offspring the nɛp ılı m killed and devoured animals and humanswith an insatiable appetite and were greatly feared and remembered and worshiped bymen The Almighty decreed the destruction of their flesh but being the hybrids of immortal and mortal beings their spirits lived on as the unclean spirits the evil spiritsknown as demons Hence it is said that the nations worship demons and not gods theirname of the giants lives on with their spirits After the flood in response to Nō hs prayerthe Almighty ordered the spirits of the giants to be bound in a spiritual prison but Śauml tauml n(also called Maśtemauml h ) pleads with the Almighty to allow a tenth of them to remain in theearth to do his dirty work of afflicting mankind for their sins And so Śaumltauml n became theprince of the demons and their work becomes associated with Śaumltauml n (see Mark 322-23) 4 On heart In the Scriptures heart refers to the hidden inner part of a human wherethe thinking and feeling takes place as opposed to the outer part the body In Englishusage heart is primarily used of the emotions or subconsciousness but in Biblicallanguage all the thinking part of us is implied all the mind in its many functionsBiblically to know something with the heart implies nothing more than to know

something with the head The head-heart dichotomy -popular amongst English speakers-is not a reality in Biblical language 5 On from their faces This literally translates whathas the sense because of them 6 On from [there] with the land The BHS suggeststhe from which is also present in the Samaritan Targum

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2535

25 15 February 2011 Genesis 6

you(s) [a] float7 of trees of cypress8(with) nests you(s) shall effectuate thefloat -(with) lowest [nests] second[level nests] and third [level nests] you

shall effectuate it-9 and then you shallcopher10 from (in)house and fromoutside in the copher 15 And this [is thesize] which you(s) shall effectuate [for]it Three hundred cubits [is] the lengthof the float fifty cubits [is] its breadthand thirty cubits [is] its height and to[a] cubit you shall finish it (up)11 16 [A]meridian [windowhole] you(s) shalleffectuate for the float from above and

the opening of the float in its side youshall set 17 And I see me [Im]causing the inundation -waters-12 tocome over the land for ruining allflesh which in it [is] spirit of lives fromsub(jacent) [to] the skies all which [is]in the land shall exhale [its finalbreath] 18 And then I will cause my

covenant to stand [my covenant] with you And then you(s) shall come to thefloat you(s) and your(s) sons and your(s) woman and the women of your(s)

sons with you(s) 19 And from all thelivingkind13 and from all the flesh14two two15 from every [sort] you(s)shall bring to the float for causing life[survival] with you(s) [a] male and [a]female they shall be 20 From theflapperkind for its kind and from thelarge-quadrupedkind for its kind andfrom all the quiet-moverkind of theground for its kind two two from all

shall come to you(s) for causing life[survival] 21 And you(s) take for you(s) from all food which shall be eatenand so you(s) shall gather to you(s)and then it shall become for you(s) andfor them for food 22 And then No heffectuated like all which ʔɛlōhı m has(laid) him command he has effectuatedso

7 On float This Hebrew noun is used in the Scriptures only of Nō hs ark and the basketin which Mōšɛ h floated 8 On cypress In Hebrew גפר from gupr- a root apparentlylinked to κυπρος cypress 9 On -(with) lowest [nests] second [level nests] and third[level nests] you shall effectuate it- These words are transposed from the end of verse16 as the BHS suggests that they belong here Note that it is here that these pluraladjectives have a plural noun nests to describe 10 On copher This word is coined totranslate the Hebrew noun פר כ ( kop ɛr) and the verb of the same root It can bepronounced by English readers similarly to cover (but with voiceless ph for voiced v)which implies its basic meaning The Hebrew noun kop ɛr appears to be linked to cypress(κυπρος) and to refer to a substance derived from cypress leaves which can be used tomake a red covering like a protective paint or sealant The Hebrew verb means to cover(as) with kop ɛr Both the noun and verb are used figuratively for covering in the sense of atonement for or redemption of a life by blood So this saving ark was covered inside andoutside with kop ɛr a symbol of the saving blood of Messiah 11 On and to [a] cubit youshall finish it (up) These words are transposed here from verse 16 as the BHS suggeststhat they belong here 12 On -waters- The BHS suggests this word was added to theHebrew text to clarify the inundation This would explain the peculiar syntax in theHebrew text here which has ול מים ב מ ה the flood waters rather than ול ב מ מי ה the watersof the flood as in Genesis 7710 and 911 13 On the livingkind Samaritan reads החיהthe livingkind which is in agreement with the Greek Septuagints τῶν κτηνῶν theMasoretic text has the livingהחי 14 On and from all the flesh So read the Samaritanand Septuagint the Masoretic text has from all flesh 15 On two two This repetition

of two implies in pairs The Septuagint and Syriac have two two here and in verse 20as in the Masoretic text of Genesis 79 amp 715 but the Masoretic text has only one two ineach verse Is this due to haplography [Haplography is a common scribal error in whichthe eye skips over a repetition of letters and the hand writes the letters only once]

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2635

2615 February 2011Genesis 7

7 And then ʔɛlōhı m1 said for No hCome -you(s) and all your(s)

house- to the float As you(s) I haveseen righteous before me in this

generation 2 From all the pure large-quadrupedkind you(s) shall take for you(s) seven seven male and female andfrom the large-quadrupedkind which it[is] not pure two two2 male andfemale3 3 also from the pure4

flapperkind of the skies sevenssevens male and female and from theflapperkind which it [is] not pure twotwo male and female5 for (preserving

as) living [their] seed over [the] faces of all the land 4 As for days still[only]seven I [am] (causing)rain over theland forty days and forty nights andthen I shall wipe(away) all the stood-up(substance) which I have effectuatedfrom over the faces of the land 5 Andthen No h effectuated like all which יהוהhas (laid) him command

6 And No h [was] a son of six hundred

years and the inundation has been

waters6 over the land 7 And so cameNo h and his sons and his woman andhis sons women with him to the floatfrom the faces of the waters of the

inundation 8 From the pure large-quadrupedkind and from the large-quadrupedkind which it isnt pure andfrom the flapperkind and from7 allwhich [is] quietly-moving over theground 9 two two they have come toNo h to the float male and female likewhich יהוה8 has (laid) No h command 10

And then it became for the seven daysand the waters of the inundation have

been over the land 11 In the year of the9 six hundred years for the lives of No h in the second [re]newal10 theseventeenth day for the [re]newal inthis day all [the] springs of [the] vastdeep have split(open) and the meshesof the skies have opened 12 And thenthe downpour became over the landforty days and forty nights 13 In the

1 On ʔɛlōhı m The Samaritan and Syriac reads ʔɛlōhı m here Masoretic text has הוהיSeptuagint combines the two as הוהי ʔɛlōhı m I chose ʔɛlōhı m here because throughoutGenesis where יהוה is used in the phrase And יהוה said tofor [name] to אל is used andnot for ל as here With ʔɛlōhı m in the phrase And ʔɛlōhı m said tofor [name] to (seeאלGenesis 917) or for (see Genesis 613)ל is used 2 On two two The Masoretic Textlacks the second two Samaritan Greek Syriac and Vulgate all include it 3 On maleand female male and female So reads the Samaritan and the ancient translations TheMasoretic Text has instead [a] man and his woman twice in this verse in verses 3 9 amp16 it reads as the others male and female 4 On pure This word is present in the

Samaritan and Greek texts but absent from the Masoretic text 5 On and from theflapperkind which it [is] not pure two two male and female Preserved in the Greek Septuagint this fits the pattern given above but seems to have dropped from the textpreserved in all the other texts Genesis 87 amp Leviticus 1115 indicate that Nō h didindeed preserve impure birds on the float and not just the pure ones 6 On -waters-The BHS suggests this word was added to the Hebrew text of Genesis 617 and may nothave originally been here either 7 On from The Masoretic Text omits the singleconsonant translated here as from the Samaritan Greek Syriac and Vulgate includethe word 8 On הוהי Samaritan reads הוהי Masoretic text has ʔɛlōhı m I chose יהוהhere because throughout the rest of the Pentateuch יהוה occurs in the phrase like which_____ has (laid) [name] command (see Exodus 1228 4023 Numbers 822) The phrase is

less commonly found with ʔɛlōhı m and doesnt include the name of the personcommanded (Genesis 716 214) 9 On the This the is present in the Samaritan andSeptuagint but absent from the Masoretic Text 10 On [re]newal This word ש ד ח is usedonly of the [lunar] month its first day and the celebrations associated with its first day

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2735

27 15 February 2011 Genesis 78

bone of this day11 has come No h andŠe m and Ḫauml m and Yap ɛt -the sons of No h- and No hs woman and his sonsthree women with him12 to the float 14

those and all the livingkind for its kindand all the large-quadrupedkind for itskind and all the quiet-moverkindquietly-moving over the ground for itskind and all the flapperkind for itskind every bird every wing13 15 Andso they came to No h to the float twotwo from all the flesh which in it [has]spirit of lives 16 And the [ones] coming -male and female from all flesh- have

come like which ʔɛlōhı m had (laid) himcommand And then יהוה closed-upencompassing him 17 And then becamethe inundation forty days14 over theland and so the waters increased andthen they lifted the float and so it rosefrom over the land 18 And so thewaters became strong and so theyincreased greatly over the land and sothe float went over the faces of the

waters19

And the waters have beenstrong -greatly greatly- over the landand then all the high mountains which

[were] sub(jacent) all the skies werecovered 20 fifteen cubits from abovethe waters have been strong And sothe mountains15 were covered 21 And

so all flesh quietly-moving over the landexhaled [its final breath] in theflapperkind and in the large-quadrupedkind and in the livingkindand in all the swarmerkind swarmingover the land and all the ʔaumldauml m 22 allwhich [had] breath of spirit of lives16 inits inhalers from all which [was] in thedrained[land] has died 23 And so Hewiped(away)17 all the stood-up

(substance) which [was] over the facesof the ground from ʔaumldauml m as-far-aslarge-quadrupedkind as-far-as quiet-moverkind and as-far-as theflapperkind of the skies And so theywere wiped(away) from the land Andthen remained distinctly No h and [theflesh] which [was] with him in the float24 And so the waters became strongover the land fifty and a hundred days

8 And then ʔɛlōhı m remembered

1

Nō h and all the livingkind and allthe large-quadrupedkind which [was]

11 On In the bone of this day This literal translation of the Hebrew text reveals aHebrew idiom the bone of something is its essence its self itself So In the bone of this day conveys the sense In this day itself 12 On with him BHS suggests thisreading which is supported by the Septuagint and the Pseudo-Jonathan Targum andGenesis 816amp18 The Masoretic Text has with them In with him there is theimplication that they are saved through being with righteous Nō h because they are hisfamily A mans family is made up of himself his wife his male offspring and their wivesand his unmarried female offspring 13 On every bird every wing These words arelacking from the Septuagint but present in the Masoretic Syriac and Samaritan textsThe BHS suggests to delete them 14 On forty days The Septuagint has forty days andforty nights as in 712 the Masoretic Samaritan and Syriac texts do not include andforty nights here 15 On the mountains The Septuagint and Syriac have the highmountains here as in the preceding verse which is perhaps correct Masoretic Text andSamaritan has simply the mountains here 16 On breath of spirit of lives TheSeptuagint and Vulgate read simply breath of lives 17 On And so He wiped(away) Soreads the Masoretic Text and Septuagint The King James Version reads And every livingsubstance was destroyed and the BHS suggests that the verb may be mediopassive(Niphal) rather than simple active (Qal) Has the direct object marker ת א not beennoticed Its presence marks all the stood-up(substance) as being an object of atransitive verb rather than the subject of a mediopassive verb 1 On ʔɛlōhı m

remembered Not that Nō h had ceased to be in ʔɛlōhı ms mind Rather this Hebrew verbfor remember implies bringing something to the forefront of ones mind bringing athought into focus ʔɛlōhı ms focus has at this point changed from flooding the world torestoring Nō h and those with him

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2835

2815 February 2011Genesis 8

with him in the float And then ʔɛlōhı mcaused spirit2 to traverse over the land

And then the waters subsided 2 Andthen [the] springs of [the] deep and the

meshes of the skies were confined andso the downpour from skies waswithheld 3 And then the watersreturned from over the land [a] goingand [a] returning And then the waters(became)deficient from [the] end of [the] fifty and a hundred days 4 Andthen the float reposed in the seventh[re]newal in the seventeenth day of the[re]newal over the mountains of

ʔaraumlrauml t3 5 And the waters have been[a] going and [a] becoming deficient as-far-as the tenth [re]newal In the tenthin [day] one for the [re]newal theheads of the mountains have been seen6 And then it became from the end of forty days and then No h opened thewindowhole of the float which he haseffectuated 7 And then he sent(away)the crow4 and then it went out -(a)

going out and (a) returning- as-far-asthe drying of the waters from over theland 8 [And then No h (made)delayseven days]5 And then he sent(away)the dove from with him for seeing

Have the waters (become)lightweightfrom over the faces of the ground 9

And the dove has not found repose forthe concavity of its foot and so it

returned to him to the float as thewaters [were] over the faces of all theland And then he sent his hand andthen he took it and then he caused it tocome to him to the float 10 And then he(made)delay6 still(more) seven otherdays and then he caused addition [for]sending(away) the dove from the float11 And then the dove came to him for[a] time of [an] evening and see A

ripped-off leaf of [an] olive(tree) in itsmouth And then No h knew the watershave (become)lightweight from overthe land 12 And then he (made)delay7

still(more) seven other days and thenhe sent(away) the dove and it has notadded returning to him still(more) 13

And then it became in one and sixhundred years [for the lives of No h]8 inthe first [[re]newal] in [day] one for the[re]newal the waters have drainedfrom over the land And then No hcaused the covering of the float to turn-aside and then he saw and see Thefaces of the ground have drained 14

2 On spirit In this verse wind is implied Ive tried to translate this word ח ו רconsistently as spirit The Latin word spiritus originally meant breath but came to beused to mean the non-physical lifeforce of a living being (animus) All these meanings arewithin the word ח ו ר Indeed it could be argued that wind and breath are non-physicalwhilst made up of moving particles it is the flow of the particles which makes itbreath rather than just being air Is flow physical 3 On the mountains of ʔaraumlrauml tNote that the name ʔaraumlrauml t -Urartu in Assyrian- was the name of a large geographicregion in which there was a kingdom in the early 1st millenium BCE Somewhere in themountain ranges of this large geographic region the float came to rest A mountain aboutthe border of Armenia now bears the name Ararat from this account 4 On the crow After the crow the Septuagint has to know if the water has ceased perhaps from verse8 5 On [And then Nō h (made)delay seven days] This sentence is added at thesuggestion of the BHS Verse 10s other seven days seems to suggest that Nō h haddelayed a first seven days here 6 On And then he (made)delay The BHS says it isprobably to be read this way The Masoretic text has חל י And then he perforated [to doוsomething new] that is he began 7 On And then he (made)delay The Piel verb hasbeen translated as the BHS suggests it should probably be both here and in verse 10 but

what is found here in the Masoretic text is the Niphal חל י י And then he was delayed 8ו On [for the lives of Nō h] The Septuagint has these words here as also found inGenesis 711 Their meaning is implied whether or not they were copied to this locationor they dropped from it

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2935

29 15 February 2011 Genesis 89

And in the second [re]newal in theseven and twentieth day for the [re]newal the land has dried

15 And then ʔɛlōhı m worded(up) to

No h saying 16 Go out from the float you(s) and your(s) woman and your(s) sons and your(s) sons women with

you(s) 17 And9 all the livingkind which[is] with you from all flesh in theflapperkind and in the large-quadrupedkind and in all the quiet-moverkind quietly-moving over theland bring out with you And then theywill swarm in the land and then they

shall (re)produce and then they shallincrease over the land 18 And thenNo h came out and his sons and hiswoman and his sons women with him19 And10 all the livingkind all the large-quadrupedkind and all the flapperkindand all the quiet-moverkind quietly-moving over the land11 for theirfamilies they have come out from thefloat

20 And then No h built [a] ritual(firestand) for יהוה and then he took from all the pure large-quadrupedkindand from all the pure flapperkind andthen he caused to ascend ascenders inthe ritual(firestand) 21 And then יהוהsmelled the smell of the contentmentand then יהוה said to his heart I will

not still(more) cause addition formaking the ground lightweight12

because of the ʔaumldauml m as thehandiwork of the heart of the ʔaumldauml m

[is] bad from his youth and I will notstill(more) cause addition for smitingall living like which I have effectuated

22 Still all the days of the land seedand harvest and coldness and hotnessand warming-season and cooling-season13 and day and night shall notsabbatize

9 And then ʔɛlōhı m goodspoke No hand his sons and then He said for

them (Re)produce and increase andfill the land1 2 And the fear of you(pl)and the breaking-dread of you(pl) isover all the livingkind of the land 2[andover all the large-quadrupedkind] andover all the flapperkind of the skies[and]3 in all which the ground quietly-moves and in all the fishes of the seain your(pl) hand they have been given3 All quiet-moverkind which it [is] livingshall be for you(pl) for food likegreenness of vegetation I have givenfor you(pl) all 4 Distinctly flesh in itsbreather [its blood]4 you(pl) shall noteat 5 And distinctly your(pl) blood for

your(pl) breathers I seek from [the]hand of all [the] livingkind I seek it andfrom the hand of the ʔaumldauml m from the

9 On And Samaritan Septuagint and Syriac include Masoretic Text omits 10 OnAnd Samaritan Septuagint Syriac and Vulgate include most manuscripts of theMasoretic Text omit 11 On all the large-quadrupedkind and all the flapperkind and allthe quiet-moverkind quietly-moving over the land So reads the Septuagint but theMasoretic Text reads all the quiet-moverkind and all the flapperkind all [those] quietly-moving over the land and the Samaritan reads all the flapperkind and all the quiet-moverkind quietly-moving over the land 12 On for making the ground lightweightHebrew idiom to curse belittle make to be of little value 13 On warming-season andcooling-season Traditionally translated summer and winter these two seasonsapparently make up the whole year But the focus of warming-season is the fruit of summer and cooling-season seems to include autumn and winter 1 On (Re)produceand increase and fill the land These are again the words of Genesis 128 signifying anew beginning albeit man is already bad from his youth now (Genesis 821) 2 On [andover all the large-quadrupedkind] Absent from the Hebrew texts suggested by the

manuscripts of the Septuagint 3 On [and] Present in some manuscripts of theMasoretic Text and Samaritan Pentateuch 4 On [its blood] The BHS suggests this is agloss -an addition to the text- to explain the meaning of in its breather The Hebrewsyntax of the verse would be more usual without it

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3035

3015 February 2011Genesis 9

hand of the man and5 his brother I seek the breather of the ʔaumldauml m

6 [One] spilling the blood of theʔaumldauml m

~ in the ʔaumldauml m6 his blood shall bespilt

as in [the] silhouette of ʔɛlōhı m~ He has effectuated the ʔaumldauml m7 And you(pl) (Re)produce and

increase~[And]7 swarm in the land and

dominate8 in it8 And then ʔɛlōhı m said to No h and to

his sons with him saying 9 And I see

me [Im] causing my covenant tostand [my covenant] with you(pl) andwith your(pl) seed after you(pl) 10

And with all the breatherkind of thelivingkind which [is] with you(pl) inthe flapperkind and9 in the large-quadrupedkind and in all thelivingkind of the land with you(pl)from all the out-goers of the float [forall the livingkind of the land]10 11 And

so I cause my covenant to stand with you(pl) and all flesh shall not be cutoff still(more) from the waters of theinundation and there shall not be still(more) [an] inundation for ruining theland 12 And then ʔɛlōhı m said This[is] the sign of the covenant which I[am] giving between me and you(pl)

and all breatherkind of livingkindwhich [is] with you(pl) for generationsof unseentime 13 My bow I have givenin the cloud and so it shall be for [a]

sign of [a] covenant between me andthe land 14 And then it shall be in myclouding a cloud over the land andthen shall be seen the bow in the cloud15 And then I will remember mycovenant which [is] between me and

you(pl) and all breatherkind of livingkind in all flesh and the watersshall not still(more) become for [an]inundation for ruining all flesh 16 And

so the bow shall be in the cloud and Iwill see it for remembering [a]covenant of unseentime betweenʔɛlōhı m and all breatherkind of livingkind in all flesh which [is] overthe land 17 And then ʔɛlōhı m said toNo h This [is] the sign of the covenantwhich I have caused to stand betweenme and all flesh which [is] over theland

18 And so the sons of No h became thegoers-out from the float Še m andḪauml m and Yap ɛt And Ḫauml m [was] thefather of Kanaʕan 19 Three [are] thesethe sons of No h and from these hasshcattered11 all the land

20 And then No h perforated [tobecome] a man of the ground and then

5 On and Some Masoretic manuscripts the Cairo Genizah the Samaritan Syriac and Vulgate include this word Without it the man of his brother could be understood6 On in the ʔaumldauml m That is by the ʔaumldauml m In both Biblical Hebrew and Greek in not

only used as a locative preposition but is also used to signify the agent bythrough whomsomething is done 7 On [And] The ancient translations the Samaritan version and afew manuscripts of the Masoretic Text include this and 8 On [dominate] The knowntexts have increase ו רב ו as already found earlier in this verse but the BHS suggests itbe emended to ו רד ו dominate on the basis of Genesis 128 Origens recension of theSeptuagint (that found in his Hexapla) supports this emendation reading κατακυριεύσατεαὐτῆς as in Genesis 128 As can be seen a scribal error involving a single letter couldchange ו רד ו dominate into ו רב ו increase 9 On and The Cairo Genizah SamaritanSeptuagint Syriac and some Targums support this and The Masoretic text omits it10 On [for all the livingkind of the land] These words are absent from the Septuagintand the BHS suggests that they are perhaps to be deleted 11 On shcattered The root

נפץ at some times means to scatter and at other times means to shatter Were theseperhaps originally two distinct roots I have coined a word shcattered to translate this verb leaving it to the reader to recognise the verb and determine from each contextwhich sense is meant

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3135

31 15 February 2011 Genesis 9-19

he planted [a] vineyard 21 And then hedrank from the wine and then he wasintoxicated And then he revealedhimself in the midst of his tent 22 And

then Ḫauml m -the father of Kanaʕan- sawthe nakedness of his father And thenhe (made) [it] manifest12 for his twobrothers in the outside 23 And thenŠe m and Yap ɛt took the cloth and thenthey set [it] over the shoulder(girdle) of the two of them and then they wentbackward and then they covered(up)the nakedness of their father and theirfaces [were] backward and the

nakedness of their father they have notseen 24 And then No h awoke from hiswine and then he knew what his smallson13 has effectuated for him 25 Andthen he said

Accursed [is] Kanaʕan~ Servant of servants14 shall he be for

his brothers26 And then he saidGoodspoken [is] יהוה ʔɛlōhı m of Še m

~ and let Kanaʕan be [a] servant forhim27 Let ʔɛlōhı m cause spreading(open)

15 for Yap ɛt~ and let him settle in the tents of

Še mand let Kanaʕan be

~ servant for him28 And then No h lived after the

inundation three hundred years andfifty years 29 And then all the days of

No h became nine hundred years andfifty years and then he died

102 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

112 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

122 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

132 3 4 5 6 7 8 9 10 11 12 13 14 15 16 1718

142 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24

152 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21

162 3 4 5 6 7 8 9 10 11 12 13 14 15 16

172 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27

182 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33

192 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38

12 On (made)manifest Such is the root meaning of this verb It usually refers tomanifesting something by narrating it Whether by word or deed Ḫauml m manifested hisfathers nakedness -that which is to be covered not exposed- and thus he greatly shamedhis father 13 On his small son Nō hs younger son The order of Nō hs sons is alwaysfound in Scripture as Še m and Ḫauml m and Yap ɛt and this may imply birth order TheBook of Jubilees gives this order and specifically states birth years for each This ordermakes Ḫauml m the middle son younger only than Še m Could it be that the small sonreferred to here is in fact Nō hs grandson Kanaʕan who perhaps on being informed of Nō hs nakedness effectuated some unmentioned evil even worse than Ḫauml m did It isKanaʕan that becomes the subject of the curses that follow In the Book of Jubilees710-14 it applies the phrase younger son to the youngest son of Ḫauml m [Nō h] knew allthat his younger son had done unto him and he cursed his son and said Cursed beCanaan And Ham knew that his father had cursed his younger son and he wasdispleased that he had cursed his son and he parted from his father he and his sons with

him Cush and Mizraim and Put and Canaan but neither does it explain what this younger son Kanaʕan actually did 14 On Servant of servants This means a mostservant-like servant Likewise King of kings means a most kingly king 15 On Letcause spreading(open) This verb sounds almost the same as the name Yap ɛt

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3235

3215 February 2011Genesis 20-50

202 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18

212 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

222 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24

232 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

242 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55 56 57 58 59 60

61 62 63 64 65 66 67

252 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

262 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35

272 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46

282 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

292 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35

302 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43

312 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55

322 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

332 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

34

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31

352 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

362 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43

372 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36

382 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

30

392 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

402 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

412 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55 56 57

422 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38

432 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 3031 32 33 34

442 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

452 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28

462 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

472 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31

482 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

492 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33

50

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3335

33 15 February 2011 Deuteronomy 1-22

12 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29 30 31 32

33 34 35 36 37 38 39 40 41 42 43 44 45 46

22 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29 30 31 3233 34 35 36 37

32 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29

42 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29 30 31 32

33 34 35 36 37 38 39 40 41 42 43 44 45 46 47

48 49

5

2 3 4 5 6 I [am] your(s)יהוה ʔɛlōhı m

which I have caused you(s) toexit from the land of Egypt from ahouse of servants 7 There shall not befor you(s) other ʔɛlōhı m against myface 8 You(s) shall not make for you(s)an idol statue1 Every appearancewhich [is] in skies from above or which[is] in the land from sub(jacent) orwhich [is] in the seas from sub(jacent)to the land 9 10 11 12 13 14 15 16 17 18 19

20 21 22 23 24 25 26 27 28 29 30 31 32 33

6

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25

72 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26

82 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20

92 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29

10

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

112 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

122 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

132 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18

142 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

152 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

162 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

172 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

182 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

192 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21

202 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

212 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

222 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

30

1 On idol statue This Hebrew word is only used Biblically for statues involved inworship

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3435

3415 February 2011Deuteronomy 2324

232 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25

24Because a man takes a womanand then1 he marries her and

then it happens if she doesnt findfavour in his eyes because he has foundin her a nakedness of a thing and thenhe writes2 for her an account of cuttingoff and then he gives in her hand and

then he sends her from his house 2 andthen she exits from his house and thenshe goes and then she becomes foranother man 3 and then the latter man

hates her and then3 he writes for heran account of cutting off and then hegives in her hand and then he sendsher from his house or because thelatter man dies which he took her to

1 On Because a man takes a woman and then Here יהוה first tackles this manmadecustom which he hated (Mal 216) rather than endure in the oneness that יהוה haddesigned a man and his wife to endure in (Gen 224) the people had a custom of sendingtheir wives away because they had ceased to look on them with favour They sent themwith a written account which in their eyes severed the oneness of the marriage In three verses יהוה outlines 1) their divorce custom 2) what it caused the woman to do and 3)what the woman was likely to suffer In the fourth verse he applies a penalty to the onewho has initiated this chain of events the man who divorced her in the first place isrestricted from taking her again The wife which he chose not to treasure has become

forbidden to him he thus cannot chose to do love or hatred to her anymore for his choicehas been made and has produced defilement and abominable consequence Evidently יהוהwanted His people to see the bad consequences of this custom of theirs and perhapssome of them would hesitate from divorcing their wives Why did He not absolutely forbiddivorce Messiah answers that it was because of their stubbornness (Mt 198) forbiddingthe custom would not stop them doing it Messiahs teaching deals more completely withdivorce in as much as it reveals the will of הוהי will for marriage that what He has boundshould be honoured until death (Mk 102-12 1Cor 739) יהוה also supplies His Spirit tothose who receive Messiahs teaching so that now His people may not be natural hard-hearted carnal and rebellious in their customs but instead agreeable to יהוה andempowered to do all His will 2 On and then he writes This is just another link in thechain of events marked just like the other links with the consecutive preterite It is not as

the KJV or as the Pharisees took it(Mt 197) that the man is commanded to do any of thisIndeed this passage does not even approve of what he does but instead penalises him forthis action(v4) This passage does not approve of divorce on the basis of a nakedness of athing or on the basis that he hates her (v3)Therefore any discussion of sufficientgrounds for divorce is made void even as יהוה has given no approval of this custom onany grounds 3 On the latter man hates her and then The first verse narrates thewomans husbands actions because he finds in her a nakedness of a thing and this versenarrates the latter mans actions on the basis that he hates her The Pharisaic schools of Hillel and Shammai took a nakedness of a thing as though יהוה had indicated in thisphrase what was sufficient grounds for divorce and then they argued about what anakedness of a thing could mean whether it be as mild as spoiling the food (Hillel) or as

severe as sexual sin (Shammai) But this latter man divorces because he hates herWould either party argue that יהוה had indicated that hatred is sufficient grounds fordivorce Rather it is all merely a narrative without any sanctioning of divorce or anyrestriction until verse 4

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3535

35 15 February 2011 Deuteronomy 24-34

him for a woman 4 he shall not be able4

-her husband the first which he senther- to return to take her to become forhim for a woman after which she has

caused herself to become defiled for it[is] an abomination5 against the face of יהוה and you shall not cause the land tosin which yourיהוה ʔɛlōhı m gives to you[for] property 5 6 7 8 9 10 11 12 13 14 15 16

17 18 19 20 21 22

252 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19

262 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19

272 3 4 5 6 7 8 9 10 11 12 13 14 15 16 1718 19 20 21 22 23 24 25 26

282 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55 56 57 58 59 60

61 62 63 64 65 66 67 68

292 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

302 3 4 5 6 7 8 9 10 11 12 13 14 15 16 1718 19 20

312 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

30

322 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52

332 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

342 3 4 5 6 7 8 9 10 11 12

4 On he shall not be able See verse 1s notes regarding this restriction placed on thehusband] [On her husband In this whole narrative יהוה calls nobody but the firsthusband her husband] [On she has caused herself to become defiled This passive

reflexive verb states that she has caused herself to be defiled She has caused herself tobe defiled by the actions she took in verse 2 which were provoked by her husbandsactions in verse 1 This clearly shows that the second relationship was a defiling sexualrelationship -a form of sexual immorality and not a pure marriage in s eyes- for herיהוהhusband still lived (Rom 73) The divorced woman who understands this thus hasopportunity to not be defiled by entering a second relationship 5 On it [is] anabomination יהוה shows His disapproval of this entire situation so that His people mightlikewise sense the abomination of the defiling sexual relationship between a mans womanand another man It is not the taking back of the defiled wife that is abomination butrather to do so would be to receive what has been defiled by a defilement which should beseen as a defilement the relationship with a man other than her husband Likewise יהוה

has considered His people defiled which have broken faith with Him and whored afteridols (Jer 3 1) And yet as defiled as they have become from their other lovers He calls

Page 19: Scriptures Of The Faith Once Delivered

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 1935

19 15 February 2011 Genesis 3

and to you(s) (is) its overflow and you(s) shall dominate in it10

17 And for the ʔaumldauml m11 He (has)said12

As you(s) have listened for the soundof your(s) woman and then you(s) atefrom the tree (of) which I (laid) you(s)command saying You(s) shall not eatfrom it

accursed [is] the ground because of you(s)

In travail shall you(s) shall serve it13

all the days of your(s) lives18 And thornkind and thistlekind it

shall cause to outsprout for you(s) andthen you(s) shall eat the vegetation of the field

19 In the sweat of your(s) inhalers you(s) shall eat bread

as-far-as [the time of] your(s)returning to the ground as from it you(s) were taken

as loam you(s) [are] and to loam you

(s) return20 And then the ʔaumldauml m called thename of his woman Hawwauml h as shewas mother of every(one) living 21 Andthen יהוה ʔɛlōhı m made -for the ʔaumldauml mand for his woman- coverings of skin

And then He caused them to beclothed14

22 And then יהוה ʔɛlōhı m said SeeThe ʔaumldauml m has become as one from us

for knowing goodness and badness And now lest he sends his hand andthen he takes also from the tree of thelives and then he eats and then he

10 On and to you(s) (is) its overflow and you(s) shall dominate in it In the midst of overflowing travail the woman is still to have success This emendation to the text issuggested by the BHS as probably original an explanation of the preceding words Almost identical words are found in Genesis 47 where another is told to dominate in themidst of another negative overflow I have followed this emendation to the words becausethe context supports it and both the meaning and structure of the parallel phrases in

Genesis 47 are hard to explain with reference to the received text It seems that ancientscribes -unsure of the meaning of these phrases- may have come to understand the wordsas you(s) shall dominate him and may have thus corrected the text to theMasoretic form and to your man (is) your overflow and he shall dominate youwhich would better fit the knowledge that ʔɛlōhı m wants the woman to be subject to theman and not vice versa However the Apostolic Scriptures assure us that the womansposition of submission is a beautiful thing which predates sin her submission is ordainedfrom creation (1Corinthians 118-9 1Peter 35 1Timothy 211-13) It is therefore notthe result of sin punishment or curse 11 On And for the ʔaumldauml m The BHS suggests forthe ʔaumldauml m rather than for ʔaumldauml m (Masoretic pointing) A definite article (the) usuallyprecedes ʔaumldauml m in this narrative This emendation is consistently followed in thistranslation 12 On He (had) said Non-sequential verbs are used for this phrase in verse

16 and verse 17 This may indicate that the word to the man and to the womanchronologically preceded the cursing of the snake in verse 14-15 These responses to thesin of the man and of the woman may have chronologically followed the confessions in verse 12 and verse 13 respectively Whether this is so or not it is clear that יהוה ʔɛlōhı mdoes not go along with their shifting of blame but has spoken to each the negativeconsequences brought about under His sovereignty in response to their disobedience Sothe narrator deals first with the cursing of the snake and puts the snake out of thepicture before continuing the story of our two ancestors but by no means indicates thatour ancestors managed to divert יהוה ʔɛlōhı ms judgment from themselves to the snake13 On you(s) shall serve it The BHS says it is so to be read The received text has youshall eat(s) it 14 On And then He caused them to be clothed The preceding verse

indicates that our ancestors were beginning to procreate Our parents need to know howto cover themselves because they would not be alone for much longer That יהוה ʔɛlōhı mgave them כתנת indicates that their bindings of fig leaves were not sufficient to cover theirnakedness in His eyes

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2035

2015 February 2011Genesis 34

lives for unseentime15 23 And thenיהוה ʔɛlōhı m sent him (away) from thegarden of ʕedɛn for serving the groundwhich he was taken from there 24 And

then He pushed (out) the ʔaumldauml m andthen He caused him16 to settle from theeast of the garden of ʕedɛn and thenHe set17 the kərubı m and the flame of the sword turning(over) itself forlooking(after) the way of the tree of thelives

4 And the ʔaumldauml m has known1 Hawwauml hhis woman and then she conceived

and then she birthed Qayin and then

she said I have acquired2 a man withה ו ה י [helping me] 2 And then shecaused addition3 for birthing hisbrother Habɛl And then Habɛl became(a) grazer4 of small-cattle5 and Qayinhas become a server of ground 3 And itbecame from the end of [multiple] daysand then Qayin brought a gift for יהוהfrom the fruit of the ground 4 andHabɛl has brought -also he- from the

firstborns of his small-cattle and fromtheir (visceral)fat And then יהוה lookedto Habɛl and to his gift 5 and to Qayinand to his gift He has not looked And

then (emotion) burned for Qayin6greatly and then his faces fell7 6 Andthen יהוה said to Qayin For what[reason] has (emotion) burned for you(s) And for what [reason] have your(s) faces fallen 7 Is it not if you(s) dogood an (up)lifting And if you(s) dontdo good sin (is a) stretcher-out (inwait) for the opening And to you(s) (is)its overflow and you(s) shall dominate

in it8 8 And then Qayin said to Habɛlhis brother Let us walk the field9

And then it became in their being in thefield and then Qayin stood(up) to Habɛlhis brother and then he killed him 9

And then יהוה said to Qayin Where [is]Habɛl your(s) brother And then hesaid I have not known Is it that [a]looker(after) my brother I [am] 10

And then He said What have you(s)

effectuated The sound of the bloods10

15 On unseentime The Hebrew and Greek words imply more that eternity is hiddentime rather than that it never will end In some contexts the words refer to a time thatwill end (eg Deut 1517) though we know not when In other contexts it is hidden fromus whether the unseentime will end or not 16 On He caused him him is suppliedfrom the Septuagint 17 On and then He set This verb is suggested by the Septuagintsκαὶ ἔταξεν 1 On has known This translation highlights that the verb here is notmarked as consecutive (For contrast see verse 25 where a consecutive verb is used)Contrary to the common misconception that sex began after sin I suggest that the ʔaumldauml mfirst knew Hawwauml h soon after she was presented to him (Genesis 222) Evidently inGenesis 225 they were naked for the very purpose that the ʔauml dauml m should know Hawwauml h Did -s plan for their nakedness -that they should thereby (Re)produce and increaseיהוה

fail until sin occurred Reader be assured that sex within marriage has always been the Almightys plan He created it 2 On I have acquired This word תי י נ ק has a root which issimilar in spelling to the name Qayin 3 On she caused addition Such a verb is used forthe sense of repeating the same action in this case birthing 4 On grazer רעה ashepherd feeding sheep and tending to all their needs this word is often used assymbolic for a leader appointed by יהוה 5 On small-cattle Sheep and goats are groupedtogether by this word צאן 6 On (emotion) burned for Qayin Usually this is said of angry emotion 7 On his faces fell Qayin entered a depressed saddened self-pityingmood 8 On you(s) shall dominate in it Find these words and their sense also inGenesis 316 In the midst of an overflowing feeling and tendency to sin Qayin isencouraged to dominate 9 On Let us walk the field These words present in the

Samaritan Syriac Greek and Latin are absent from the Masoretic text Manymanuscripts and editions of the Masoretic text leave a gap here for the words 10 Onbloods When the Hebrew word is plural it tends to imply blood that has been shedblood that is no longer one as it was inside the body

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2135

21 15 February 2011 Genesis 4

of your(s) brother [is] crying-out to mefrom the ground 11 And now accursed[are] you(s) from the ground whichhas opened its mouth for taking the

bloods of your(s) brother from your(s)hand 12 As you(s) serve the ground itshall not cause addition [for] giving itsstrength for you(s) Tottering andwagging you(s) shall be in the land 13

And then Qayin said to ה ו ה י Great ismy twistedness11 from lifting12 14 See

You(s) have pushed me (out) the(current)day from over the faces of theground and from your(s) faces I shall

be hidden and then I shall be totteringand wagging in the land and then itshall become every finder of me shallkill me 15 And then יהוה said for himTherefore every13 killer of Qayinsevenfold [Qayin] shall be avenged

And then יהוה set for Qayin a sign fornot (to) smite him every finder of him16 And then Qayin went out from(before)the faces of יהוה and then he

sat14 in the land of No d15 east of ʕedɛn

17 And then Qayin knew his woman And then she conceived and then she

birthed Hɛno k And then [Qayin]became builder of (a) city16 and thenhe called the name of the city like thename of his son Hɛno k 18 And thenƔırauml d17 was birthed for Hɛno k andƔırauml d has birthed Mahıʔe l andMahıʔe l18 has birthed Matušaumlʔe l19 andMatušaumlʔe l has birthed Lamɛk 19 Andthen Lamɛk took for him(self) twowomen the name of the one ʕaumldauml h

and the name of the second Sɛllauml h 20 And then ʕaumldauml h birthed Yaumlbauml l he hasbeen (a) father of 20 (everyone) sitting21

[in] tents of 22 (livestock)possession23 21

And the name of his brother [was]Yubauml l he has been (a) father of every(one) grabbing stringed-instrument andwind-instrument 22 And Sɛllauml h -alsoshe- has birthed Tubal-Qayin (a) fatherof every(one) whetting24 copper and

11 On twistedness Twisted behaviour results in twistedness as a punishment The wordון ע can refer to eitherboth the twisted behaviour and the punishment brought about by it12 On Great is my twistedness from lifting This is the Hebrew way of saying somethingis too big to lift Qayin is saying that he cannot cope with the results of his sin 13 Onevery This is the same Hebrew word as for all כל Im tried to consistently translate itall whenever sensible and as every elsewhere In some contexts it will be apparentthat this every has a similar meaning to any 14 On sat Such is the literal meaningof the Hebrew verb which is commonly used to mean dwelt 15 On Nō d But Greek has Ναιδ Samaritan simply has נד The participle is nauml d wagging in verses 12 amp 13Nō d may be an infinitive of the same root meaning (a) wagging 16 On builder of (a)city Or some manuscripts point it נה עיר ב building a city 17 On Ɣırauml d The phoneme

preserved in Arabic letter ghain seems to be indicated in the LXX form Γαιδαδ18 On Mahıʔe l and Mahı ʔe l LXX has Μαιηλ and Samaritan has similarly מחיאל מחיאלMasoretic text has one form and then a second form מחויאל מחייאל Did the ו form resultfrom the similar shape of the following name מתושאל 19 On Matušaumlʔe l But the LXXapparently confuses the name with another Μαθουσαλα 20 On father of Here isintroduced the Biblical idiom in which -aside from genetic relationship- the originator of a behaviour or lifestyle is called the father of those who do similarly Consider the wordsof Maumlšı h in John 844 and Matthew 545 21 On sitting As in verse 16 the meaningdwelling is implied 22 On tents of This translates a proposition found in the BHSand in 2Chronicles 1415 י ל ה א The Masoretic Text has ו לה א tents and The LXX readsin tents nurturing 23 On (livestock)possession The word נה ק מ seems to literally

mean possession but is most commonly used of livestock Perhaps it is fair to suggestthat wealth was once measured more in livestock than in money Consider the words of Genesis 3043 24 On (a) father of every(one) whetting The suggestions of the BHS arehere translated The Masoretic text has whetting every cutter (of)

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2235

2215 February 2011Genesis 45

iron And the sister of Tubal-QayinNoʕɛmauml h 23 And then Lamɛk said forhis women

ʕaumldauml h and Sɛllauml h hear my sound

Women of Lamɛk listen (to) myutterance As I have slain a man for my bruising

and a boy for my welt24 as sevenfold Qayin shall be

avenged and Lamɛk seventy andseven25

25 And then the ʔaumldauml m knew hiswoman still(more) And then shebirthed a son and she called his name

Še t as she has said ʔɛlōhı m has set26for me (an)other seed sub(stituting for)Habɛl as Qayin has killed him 26 Andfor Še t -also him- has been birthed (a)son and then he called his nameʔɛnō š This(one) has (caused)delay27

for calling in the name of הוהי

5This [is] the recounting of thegenerations of ʔaumldauml m In the day of

ʔɛlōhı ms creating ʔaumldauml m in semblance

of ʔɛlōhı m He has made him2

Maleand female He has created them Andthen He goodspoke them and then Hecalled their name ʔaumldauml m in the day of their being created

3 And so ʔaumldauml m lived thirty and ahundred years and then he caused(to)birth a son like his semblance in hissilhouette And then he called his nameŠe t 4 And then the days of ʔaumldauml mafter his causing[the]birth[of] Še t

became eight hundred years And so he

caused(to)birth sons and daughters 5

And so all the days of ʔaumldauml m which hehas lived became nine hundred yearsand thirty years And then he died

6 And so Še t lived five years and ahundred years and then he caused(to)birth ʔɛno š 7 And then Še t lived afterhis causing[the]birth[of] ʔɛno š seven

years and eight hundred years And sohe caused(to)birth sons and daughters8 And so all the days of Še t becametwelve years and nine hundred years

And then he died9 And so ʔɛno š lived ninety years and

then he caused(to)birth Qaynauml n 10 Andthen ʔɛnō š lived after his causing[the]birth[of] Qaynauml n fifteen years and eighthundred years And so he caused(to)birth sons and daughters 11 And so allthe days of ʔɛno š became five years andnine hundred years And then he died

12 And so Qaynauml n lived seventy yearsand then he caused(to)birth Mahlalɛʔe l13 And then Qaynauml n lived after his

causing[the]birth[of] Mahlalɛʔe l forty years and eight hundred years And sohe caused(to)birth sons and daughters14 And so all the days of Qaynauml nbecame ten years and nine hundred

years And then he died15 And so Mahlalɛʔe l lived five years

and sixty years and then he caused(to)birth Yarɛd 16 And then Mahlalɛʔe llived after his causing[the]birth[of]

Yarɛd thirty years and eight hundred years And so he caused(to)birth sons

25 On seventy and seven Lamɛk considered himself more righteous than Qayin becausethe boy he murdered had first bruised him By his knowing goodness and badness Lamɛkpresumptuously awards himself greater vengence than יהוה graciously gave to QayinMaking declarations about how one thinks things should be is not obedience to the wordof הוהי 26 On set The name Še t sounds like the Hebrew word for set and is spelledthe same 27 On This(one) has (caused)delay So reads the LXX that ʔɛnō š hopedwaited to call the name In Hebrew root y-h-l speaks of delay In a world where eachrushed to his own way perhaps this records that ʔɛnō š was different ʔɛnō š delayedhimself to call on the name of הוהי that he might walk His way perhaps But the Masoretic

text has a word of a different root h-l-l חל ו ) אז ה At) that time it has been perforated -theseal was broken so to speak a new activity had begun But was calling on the name of יהוה really so new Consider Genesis 41 The Samaritan אז החל could be read as theMasoretic text or as (At) that time he has (caused)delay

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2335

23 15 February 2011 Genesis 56

and daughters 17 And so all the days of Mahlalɛʔe l became five and ninety

years and eight hundred years Andthen he died

18 And so Yarɛd lived two and sixty years and a hundred years1 and thenhe caused(to)birth Hɛnō k 19 And then

Yarɛd lived after his causing[the]birth[of] Hɛno k eight hundred years And sohe caused(to)birth sons and daughters20 And so all the days of Yarɛd becametwo and sixty years and nine hundred

years And then he died21 And so Hɛno k lived five and sixty

years and then he caused(to)birthMatušalah 22 And then Hɛno k went(toand fro)2 with the ʔɛlōhı m3 after hiscausing[the]birth[of] Matušalah threehundred years And so he caused(to)birth sons and daughters 23 And so allthe days of Hɛno k became five andsixty years and three hundred years 24

And so Hɛno k went(to and fro) with theʔɛlōhı m And [then] he wasnt[found]4

as ʔɛlōhı m has taken him25 And so Matušalah lived seven andeighty years and a hundred years5 andthen he caused(to)birth Lamɛk 26 Andthen Matušalah lived after his causing[the]birth[of] Lamɛk two and eighty

years and seven hundred years And sohe caused(to)birth sons and daughters

27 And so all the days of Matušalahbecame nine and sixty years and ninehundred years And then he died

28 And so Lamɛk lived two and eighty

years and a hundred years6 and thenhe caused(to)birth a son 29 And thenhe called his name No h7 saying This[one] shall make us sigh [relief] fromour works8 and from the travail of ourhands from the ground which יהוה hascursed it 30 And then Lamɛk livedafter his causing[the]birth[of] No h fiveand ninety years and five hundred

years And so he caused(to)birth sons

and daughters 31 And so all the days of Lamɛk became seven and seventy yearsand seven hundred years And then hedied 32 And so No h became a son of five hundred years and then No hcaused(to)birth Še m Ḫauml m and Yap ɛt

6 And then it became as the ʔaumldauml mhas perforated1 for increasing over

the face of the ground and daughtershave been birthed for them 2 And then

the sons of the ʔɛlōhı m saw2 thedaughters of the ʔaumldauml m as good they[were] And then they took for themwomen from all which they haveelected 3 And then יהוה said My spiritshall not reckon in the ʔaumldauml m forunseentime in their erring he [is] flesh

And so his days will become a hundred1 On and a hundred years The Samaritan version (and a medieval manuscript of theMasoretic Text) does not have these words The Samaritan version mentions 785 years inthe next verse (instead of 800) and gives a total of 847 years in verse 20 (instead of 962) 2 On And then Hɛnō k went(to and fro) The Greek text interprets this as but Hɛnō k didwell-please the Almighty and similarly in verse 24 See again Hebrews 115 3 On Andthen Hɛnō k went(to and fro) with the ʔɛlōhı m Some Latin Vulgate manuscripts andGreek manuscripts insert And then Hɛnō k lived here no doubt in imitation of thesurrounding pattern 4 On he wasnt[found] found is found in the Greek text and inHebrews 115 5 On seven and eighty years and a hundred years The Greek text has167 years before fathering Lamɛk and 802 years after to make the same total number of years of Matušalahs life 969 The Samaritan text has 67 and 653 and a total of 7206 On two and eighty years and a hundred years The Samaritan version has 53 yearsbefore fathering Nō h 600 years after and a total of 653 years 7 On Nō h The name isspelled with the first two letters of the root for sigh here but may be derived from a

similar root meaning repose 8 On works So reads the Samaritan Greek Syriac and Vulgate and many medieval manuscripts of the Masoretic Text others read work1 On perforated That is humankind figuratively broke through to do something newhe began to increase 2 On saw In the sense of regarded as in Genesis 14

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2435

2415 February 2011Genesis 6

and twenty years 4 The nɛp ılı m3 havebeen in the land in those days and alsoafter so when the sons of the ʔɛlōhı mcome to the daughters the ʔaumldauml m and

then they birth for them These [were]the forceful (ones) from unseentimethe men of the name

5 And then יהוה saw as vast thebadness of the ʔaumldauml m in the land andall the handiwork of the cogitations of his heart4 [was] only bad all the day 6

And then יהוה sighed as He haseffectuated the ʔaumldauml m in the land andthen He travailed (Himself) to His

heart 7 And then יהוה said I will wipe(away) the ʔaumldauml m which I have createdfrom over the faces of the ground fromʔaumldauml m as-far-as beast as-far-as quiet-moverkind and as-far-as theflapperkind of the skies as I havesighed as I have effectuated them 8

And No h has found favour in the eyesof הוהי

9 These [are] the generations of No hNo h [was] (a) righteous man complete

he has been in his generations Withthe ʔɛlōhı m No h has gone(to and fro) 10

And then No h caused(to)birth threesons Še m Ḫauml m and Yap ɛt 11 And thenthe land (became) ruined (before)thefaces the ʔɛlōhı m and so the land(became) filled [with] wrong 12 Andthen ʔɛlōhı m saw the land and see Ithas (been) ruined as all flesh over theland has caused its way to be ruined

13 And then ʔɛlōhı m said for No h[An] end of all flesh has come (before)my faces as the land is filled [with]wrong from their faces5 and see me[Im] causing them to be ruined from[there] with the land6 14 Effectuate for

3 On The nɛp ılı m The non-canonical books 1Enoch and Jubilees relate the story of thesegiants the nɛp ılı m the offspring of a forbidden union between human women and angels

(the sons of the ʔɛlōhı m see Job 16 21) who are male in form These angelic fathersare the angels which kept not their first estate but left their own habitation and the Almighty sent them to a prison for spirits where they are reserved in everlasting chainsunder darkness unto the judgment of the great day (see Jude 16 amp 2Peter 24) [These Apostolic writings relate and affirm understanding previously recorded in works such as1Enoch and Jubilees] These angels are the spirits in prison which sometime weredisobedient when once the longsuffering of [ʔɛlōhı m] waited in the days of Nō h while theark was a preparing wherein few that is eight souls were saved by water (1Peter319-20) Their gigantic offspring the nɛp ılı m killed and devoured animals and humanswith an insatiable appetite and were greatly feared and remembered and worshiped bymen The Almighty decreed the destruction of their flesh but being the hybrids of immortal and mortal beings their spirits lived on as the unclean spirits the evil spiritsknown as demons Hence it is said that the nations worship demons and not gods theirname of the giants lives on with their spirits After the flood in response to Nō hs prayerthe Almighty ordered the spirits of the giants to be bound in a spiritual prison but Śauml tauml n(also called Maśtemauml h ) pleads with the Almighty to allow a tenth of them to remain in theearth to do his dirty work of afflicting mankind for their sins And so Śaumltauml n became theprince of the demons and their work becomes associated with Śaumltauml n (see Mark 322-23) 4 On heart In the Scriptures heart refers to the hidden inner part of a human wherethe thinking and feeling takes place as opposed to the outer part the body In Englishusage heart is primarily used of the emotions or subconsciousness but in Biblicallanguage all the thinking part of us is implied all the mind in its many functionsBiblically to know something with the heart implies nothing more than to know

something with the head The head-heart dichotomy -popular amongst English speakers-is not a reality in Biblical language 5 On from their faces This literally translates whathas the sense because of them 6 On from [there] with the land The BHS suggeststhe from which is also present in the Samaritan Targum

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2535

25 15 February 2011 Genesis 6

you(s) [a] float7 of trees of cypress8(with) nests you(s) shall effectuate thefloat -(with) lowest [nests] second[level nests] and third [level nests] you

shall effectuate it-9 and then you shallcopher10 from (in)house and fromoutside in the copher 15 And this [is thesize] which you(s) shall effectuate [for]it Three hundred cubits [is] the lengthof the float fifty cubits [is] its breadthand thirty cubits [is] its height and to[a] cubit you shall finish it (up)11 16 [A]meridian [windowhole] you(s) shalleffectuate for the float from above and

the opening of the float in its side youshall set 17 And I see me [Im]causing the inundation -waters-12 tocome over the land for ruining allflesh which in it [is] spirit of lives fromsub(jacent) [to] the skies all which [is]in the land shall exhale [its finalbreath] 18 And then I will cause my

covenant to stand [my covenant] with you And then you(s) shall come to thefloat you(s) and your(s) sons and your(s) woman and the women of your(s)

sons with you(s) 19 And from all thelivingkind13 and from all the flesh14two two15 from every [sort] you(s)shall bring to the float for causing life[survival] with you(s) [a] male and [a]female they shall be 20 From theflapperkind for its kind and from thelarge-quadrupedkind for its kind andfrom all the quiet-moverkind of theground for its kind two two from all

shall come to you(s) for causing life[survival] 21 And you(s) take for you(s) from all food which shall be eatenand so you(s) shall gather to you(s)and then it shall become for you(s) andfor them for food 22 And then No heffectuated like all which ʔɛlōhı m has(laid) him command he has effectuatedso

7 On float This Hebrew noun is used in the Scriptures only of Nō hs ark and the basketin which Mōšɛ h floated 8 On cypress In Hebrew גפר from gupr- a root apparentlylinked to κυπρος cypress 9 On -(with) lowest [nests] second [level nests] and third[level nests] you shall effectuate it- These words are transposed from the end of verse16 as the BHS suggests that they belong here Note that it is here that these pluraladjectives have a plural noun nests to describe 10 On copher This word is coined totranslate the Hebrew noun פר כ ( kop ɛr) and the verb of the same root It can bepronounced by English readers similarly to cover (but with voiceless ph for voiced v)which implies its basic meaning The Hebrew noun kop ɛr appears to be linked to cypress(κυπρος) and to refer to a substance derived from cypress leaves which can be used tomake a red covering like a protective paint or sealant The Hebrew verb means to cover(as) with kop ɛr Both the noun and verb are used figuratively for covering in the sense of atonement for or redemption of a life by blood So this saving ark was covered inside andoutside with kop ɛr a symbol of the saving blood of Messiah 11 On and to [a] cubit youshall finish it (up) These words are transposed here from verse 16 as the BHS suggeststhat they belong here 12 On -waters- The BHS suggests this word was added to theHebrew text to clarify the inundation This would explain the peculiar syntax in theHebrew text here which has ול מים ב מ ה the flood waters rather than ול ב מ מי ה the watersof the flood as in Genesis 7710 and 911 13 On the livingkind Samaritan reads החיהthe livingkind which is in agreement with the Greek Septuagints τῶν κτηνῶν theMasoretic text has the livingהחי 14 On and from all the flesh So read the Samaritanand Septuagint the Masoretic text has from all flesh 15 On two two This repetition

of two implies in pairs The Septuagint and Syriac have two two here and in verse 20as in the Masoretic text of Genesis 79 amp 715 but the Masoretic text has only one two ineach verse Is this due to haplography [Haplography is a common scribal error in whichthe eye skips over a repetition of letters and the hand writes the letters only once]

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2635

2615 February 2011Genesis 7

7 And then ʔɛlōhı m1 said for No hCome -you(s) and all your(s)

house- to the float As you(s) I haveseen righteous before me in this

generation 2 From all the pure large-quadrupedkind you(s) shall take for you(s) seven seven male and female andfrom the large-quadrupedkind which it[is] not pure two two2 male andfemale3 3 also from the pure4

flapperkind of the skies sevenssevens male and female and from theflapperkind which it [is] not pure twotwo male and female5 for (preserving

as) living [their] seed over [the] faces of all the land 4 As for days still[only]seven I [am] (causing)rain over theland forty days and forty nights andthen I shall wipe(away) all the stood-up(substance) which I have effectuatedfrom over the faces of the land 5 Andthen No h effectuated like all which יהוהhas (laid) him command

6 And No h [was] a son of six hundred

years and the inundation has been

waters6 over the land 7 And so cameNo h and his sons and his woman andhis sons women with him to the floatfrom the faces of the waters of the

inundation 8 From the pure large-quadrupedkind and from the large-quadrupedkind which it isnt pure andfrom the flapperkind and from7 allwhich [is] quietly-moving over theground 9 two two they have come toNo h to the float male and female likewhich יהוה8 has (laid) No h command 10

And then it became for the seven daysand the waters of the inundation have

been over the land 11 In the year of the9 six hundred years for the lives of No h in the second [re]newal10 theseventeenth day for the [re]newal inthis day all [the] springs of [the] vastdeep have split(open) and the meshesof the skies have opened 12 And thenthe downpour became over the landforty days and forty nights 13 In the

1 On ʔɛlōhı m The Samaritan and Syriac reads ʔɛlōhı m here Masoretic text has הוהיSeptuagint combines the two as הוהי ʔɛlōhı m I chose ʔɛlōhı m here because throughoutGenesis where יהוה is used in the phrase And יהוה said tofor [name] to אל is used andnot for ל as here With ʔɛlōhı m in the phrase And ʔɛlōhı m said tofor [name] to (seeאלGenesis 917) or for (see Genesis 613)ל is used 2 On two two The Masoretic Textlacks the second two Samaritan Greek Syriac and Vulgate all include it 3 On maleand female male and female So reads the Samaritan and the ancient translations TheMasoretic Text has instead [a] man and his woman twice in this verse in verses 3 9 amp16 it reads as the others male and female 4 On pure This word is present in the

Samaritan and Greek texts but absent from the Masoretic text 5 On and from theflapperkind which it [is] not pure two two male and female Preserved in the Greek Septuagint this fits the pattern given above but seems to have dropped from the textpreserved in all the other texts Genesis 87 amp Leviticus 1115 indicate that Nō h didindeed preserve impure birds on the float and not just the pure ones 6 On -waters-The BHS suggests this word was added to the Hebrew text of Genesis 617 and may nothave originally been here either 7 On from The Masoretic Text omits the singleconsonant translated here as from the Samaritan Greek Syriac and Vulgate includethe word 8 On הוהי Samaritan reads הוהי Masoretic text has ʔɛlōhı m I chose יהוהhere because throughout the rest of the Pentateuch יהוה occurs in the phrase like which_____ has (laid) [name] command (see Exodus 1228 4023 Numbers 822) The phrase is

less commonly found with ʔɛlōhı m and doesnt include the name of the personcommanded (Genesis 716 214) 9 On the This the is present in the Samaritan andSeptuagint but absent from the Masoretic Text 10 On [re]newal This word ש ד ח is usedonly of the [lunar] month its first day and the celebrations associated with its first day

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2735

27 15 February 2011 Genesis 78

bone of this day11 has come No h andŠe m and Ḫauml m and Yap ɛt -the sons of No h- and No hs woman and his sonsthree women with him12 to the float 14

those and all the livingkind for its kindand all the large-quadrupedkind for itskind and all the quiet-moverkindquietly-moving over the ground for itskind and all the flapperkind for itskind every bird every wing13 15 Andso they came to No h to the float twotwo from all the flesh which in it [has]spirit of lives 16 And the [ones] coming -male and female from all flesh- have

come like which ʔɛlōhı m had (laid) himcommand And then יהוה closed-upencompassing him 17 And then becamethe inundation forty days14 over theland and so the waters increased andthen they lifted the float and so it rosefrom over the land 18 And so thewaters became strong and so theyincreased greatly over the land and sothe float went over the faces of the

waters19

And the waters have beenstrong -greatly greatly- over the landand then all the high mountains which

[were] sub(jacent) all the skies werecovered 20 fifteen cubits from abovethe waters have been strong And sothe mountains15 were covered 21 And

so all flesh quietly-moving over the landexhaled [its final breath] in theflapperkind and in the large-quadrupedkind and in the livingkindand in all the swarmerkind swarmingover the land and all the ʔaumldauml m 22 allwhich [had] breath of spirit of lives16 inits inhalers from all which [was] in thedrained[land] has died 23 And so Hewiped(away)17 all the stood-up

(substance) which [was] over the facesof the ground from ʔaumldauml m as-far-aslarge-quadrupedkind as-far-as quiet-moverkind and as-far-as theflapperkind of the skies And so theywere wiped(away) from the land Andthen remained distinctly No h and [theflesh] which [was] with him in the float24 And so the waters became strongover the land fifty and a hundred days

8 And then ʔɛlōhı m remembered

1

Nō h and all the livingkind and allthe large-quadrupedkind which [was]

11 On In the bone of this day This literal translation of the Hebrew text reveals aHebrew idiom the bone of something is its essence its self itself So In the bone of this day conveys the sense In this day itself 12 On with him BHS suggests thisreading which is supported by the Septuagint and the Pseudo-Jonathan Targum andGenesis 816amp18 The Masoretic Text has with them In with him there is theimplication that they are saved through being with righteous Nō h because they are hisfamily A mans family is made up of himself his wife his male offspring and their wivesand his unmarried female offspring 13 On every bird every wing These words arelacking from the Septuagint but present in the Masoretic Syriac and Samaritan textsThe BHS suggests to delete them 14 On forty days The Septuagint has forty days andforty nights as in 712 the Masoretic Samaritan and Syriac texts do not include andforty nights here 15 On the mountains The Septuagint and Syriac have the highmountains here as in the preceding verse which is perhaps correct Masoretic Text andSamaritan has simply the mountains here 16 On breath of spirit of lives TheSeptuagint and Vulgate read simply breath of lives 17 On And so He wiped(away) Soreads the Masoretic Text and Septuagint The King James Version reads And every livingsubstance was destroyed and the BHS suggests that the verb may be mediopassive(Niphal) rather than simple active (Qal) Has the direct object marker ת א not beennoticed Its presence marks all the stood-up(substance) as being an object of atransitive verb rather than the subject of a mediopassive verb 1 On ʔɛlōhı m

remembered Not that Nō h had ceased to be in ʔɛlōhı ms mind Rather this Hebrew verbfor remember implies bringing something to the forefront of ones mind bringing athought into focus ʔɛlōhı ms focus has at this point changed from flooding the world torestoring Nō h and those with him

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2835

2815 February 2011Genesis 8

with him in the float And then ʔɛlōhı mcaused spirit2 to traverse over the land

And then the waters subsided 2 Andthen [the] springs of [the] deep and the

meshes of the skies were confined andso the downpour from skies waswithheld 3 And then the watersreturned from over the land [a] goingand [a] returning And then the waters(became)deficient from [the] end of [the] fifty and a hundred days 4 Andthen the float reposed in the seventh[re]newal in the seventeenth day of the[re]newal over the mountains of

ʔaraumlrauml t3 5 And the waters have been[a] going and [a] becoming deficient as-far-as the tenth [re]newal In the tenthin [day] one for the [re]newal theheads of the mountains have been seen6 And then it became from the end of forty days and then No h opened thewindowhole of the float which he haseffectuated 7 And then he sent(away)the crow4 and then it went out -(a)

going out and (a) returning- as-far-asthe drying of the waters from over theland 8 [And then No h (made)delayseven days]5 And then he sent(away)the dove from with him for seeing

Have the waters (become)lightweightfrom over the faces of the ground 9

And the dove has not found repose forthe concavity of its foot and so it

returned to him to the float as thewaters [were] over the faces of all theland And then he sent his hand andthen he took it and then he caused it tocome to him to the float 10 And then he(made)delay6 still(more) seven otherdays and then he caused addition [for]sending(away) the dove from the float11 And then the dove came to him for[a] time of [an] evening and see A

ripped-off leaf of [an] olive(tree) in itsmouth And then No h knew the watershave (become)lightweight from overthe land 12 And then he (made)delay7

still(more) seven other days and thenhe sent(away) the dove and it has notadded returning to him still(more) 13

And then it became in one and sixhundred years [for the lives of No h]8 inthe first [[re]newal] in [day] one for the[re]newal the waters have drainedfrom over the land And then No hcaused the covering of the float to turn-aside and then he saw and see Thefaces of the ground have drained 14

2 On spirit In this verse wind is implied Ive tried to translate this word ח ו רconsistently as spirit The Latin word spiritus originally meant breath but came to beused to mean the non-physical lifeforce of a living being (animus) All these meanings arewithin the word ח ו ר Indeed it could be argued that wind and breath are non-physicalwhilst made up of moving particles it is the flow of the particles which makes itbreath rather than just being air Is flow physical 3 On the mountains of ʔaraumlrauml tNote that the name ʔaraumlrauml t -Urartu in Assyrian- was the name of a large geographicregion in which there was a kingdom in the early 1st millenium BCE Somewhere in themountain ranges of this large geographic region the float came to rest A mountain aboutthe border of Armenia now bears the name Ararat from this account 4 On the crow After the crow the Septuagint has to know if the water has ceased perhaps from verse8 5 On [And then Nō h (made)delay seven days] This sentence is added at thesuggestion of the BHS Verse 10s other seven days seems to suggest that Nō h haddelayed a first seven days here 6 On And then he (made)delay The BHS says it isprobably to be read this way The Masoretic text has חל י And then he perforated [to doוsomething new] that is he began 7 On And then he (made)delay The Piel verb hasbeen translated as the BHS suggests it should probably be both here and in verse 10 but

what is found here in the Masoretic text is the Niphal חל י י And then he was delayed 8ו On [for the lives of Nō h] The Septuagint has these words here as also found inGenesis 711 Their meaning is implied whether or not they were copied to this locationor they dropped from it

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2935

29 15 February 2011 Genesis 89

And in the second [re]newal in theseven and twentieth day for the [re]newal the land has dried

15 And then ʔɛlōhı m worded(up) to

No h saying 16 Go out from the float you(s) and your(s) woman and your(s) sons and your(s) sons women with

you(s) 17 And9 all the livingkind which[is] with you from all flesh in theflapperkind and in the large-quadrupedkind and in all the quiet-moverkind quietly-moving over theland bring out with you And then theywill swarm in the land and then they

shall (re)produce and then they shallincrease over the land 18 And thenNo h came out and his sons and hiswoman and his sons women with him19 And10 all the livingkind all the large-quadrupedkind and all the flapperkindand all the quiet-moverkind quietly-moving over the land11 for theirfamilies they have come out from thefloat

20 And then No h built [a] ritual(firestand) for יהוה and then he took from all the pure large-quadrupedkindand from all the pure flapperkind andthen he caused to ascend ascenders inthe ritual(firestand) 21 And then יהוהsmelled the smell of the contentmentand then יהוה said to his heart I will

not still(more) cause addition formaking the ground lightweight12

because of the ʔaumldauml m as thehandiwork of the heart of the ʔaumldauml m

[is] bad from his youth and I will notstill(more) cause addition for smitingall living like which I have effectuated

22 Still all the days of the land seedand harvest and coldness and hotnessand warming-season and cooling-season13 and day and night shall notsabbatize

9 And then ʔɛlōhı m goodspoke No hand his sons and then He said for

them (Re)produce and increase andfill the land1 2 And the fear of you(pl)and the breaking-dread of you(pl) isover all the livingkind of the land 2[andover all the large-quadrupedkind] andover all the flapperkind of the skies[and]3 in all which the ground quietly-moves and in all the fishes of the seain your(pl) hand they have been given3 All quiet-moverkind which it [is] livingshall be for you(pl) for food likegreenness of vegetation I have givenfor you(pl) all 4 Distinctly flesh in itsbreather [its blood]4 you(pl) shall noteat 5 And distinctly your(pl) blood for

your(pl) breathers I seek from [the]hand of all [the] livingkind I seek it andfrom the hand of the ʔaumldauml m from the

9 On And Samaritan Septuagint and Syriac include Masoretic Text omits 10 OnAnd Samaritan Septuagint Syriac and Vulgate include most manuscripts of theMasoretic Text omit 11 On all the large-quadrupedkind and all the flapperkind and allthe quiet-moverkind quietly-moving over the land So reads the Septuagint but theMasoretic Text reads all the quiet-moverkind and all the flapperkind all [those] quietly-moving over the land and the Samaritan reads all the flapperkind and all the quiet-moverkind quietly-moving over the land 12 On for making the ground lightweightHebrew idiom to curse belittle make to be of little value 13 On warming-season andcooling-season Traditionally translated summer and winter these two seasonsapparently make up the whole year But the focus of warming-season is the fruit of summer and cooling-season seems to include autumn and winter 1 On (Re)produceand increase and fill the land These are again the words of Genesis 128 signifying anew beginning albeit man is already bad from his youth now (Genesis 821) 2 On [andover all the large-quadrupedkind] Absent from the Hebrew texts suggested by the

manuscripts of the Septuagint 3 On [and] Present in some manuscripts of theMasoretic Text and Samaritan Pentateuch 4 On [its blood] The BHS suggests this is agloss -an addition to the text- to explain the meaning of in its breather The Hebrewsyntax of the verse would be more usual without it

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3035

3015 February 2011Genesis 9

hand of the man and5 his brother I seek the breather of the ʔaumldauml m

6 [One] spilling the blood of theʔaumldauml m

~ in the ʔaumldauml m6 his blood shall bespilt

as in [the] silhouette of ʔɛlōhı m~ He has effectuated the ʔaumldauml m7 And you(pl) (Re)produce and

increase~[And]7 swarm in the land and

dominate8 in it8 And then ʔɛlōhı m said to No h and to

his sons with him saying 9 And I see

me [Im] causing my covenant tostand [my covenant] with you(pl) andwith your(pl) seed after you(pl) 10

And with all the breatherkind of thelivingkind which [is] with you(pl) inthe flapperkind and9 in the large-quadrupedkind and in all thelivingkind of the land with you(pl)from all the out-goers of the float [forall the livingkind of the land]10 11 And

so I cause my covenant to stand with you(pl) and all flesh shall not be cutoff still(more) from the waters of theinundation and there shall not be still(more) [an] inundation for ruining theland 12 And then ʔɛlōhı m said This[is] the sign of the covenant which I[am] giving between me and you(pl)

and all breatherkind of livingkindwhich [is] with you(pl) for generationsof unseentime 13 My bow I have givenin the cloud and so it shall be for [a]

sign of [a] covenant between me andthe land 14 And then it shall be in myclouding a cloud over the land andthen shall be seen the bow in the cloud15 And then I will remember mycovenant which [is] between me and

you(pl) and all breatherkind of livingkind in all flesh and the watersshall not still(more) become for [an]inundation for ruining all flesh 16 And

so the bow shall be in the cloud and Iwill see it for remembering [a]covenant of unseentime betweenʔɛlōhı m and all breatherkind of livingkind in all flesh which [is] overthe land 17 And then ʔɛlōhı m said toNo h This [is] the sign of the covenantwhich I have caused to stand betweenme and all flesh which [is] over theland

18 And so the sons of No h became thegoers-out from the float Še m andḪauml m and Yap ɛt And Ḫauml m [was] thefather of Kanaʕan 19 Three [are] thesethe sons of No h and from these hasshcattered11 all the land

20 And then No h perforated [tobecome] a man of the ground and then

5 On and Some Masoretic manuscripts the Cairo Genizah the Samaritan Syriac and Vulgate include this word Without it the man of his brother could be understood6 On in the ʔaumldauml m That is by the ʔaumldauml m In both Biblical Hebrew and Greek in not

only used as a locative preposition but is also used to signify the agent bythrough whomsomething is done 7 On [And] The ancient translations the Samaritan version and afew manuscripts of the Masoretic Text include this and 8 On [dominate] The knowntexts have increase ו רב ו as already found earlier in this verse but the BHS suggests itbe emended to ו רד ו dominate on the basis of Genesis 128 Origens recension of theSeptuagint (that found in his Hexapla) supports this emendation reading κατακυριεύσατεαὐτῆς as in Genesis 128 As can be seen a scribal error involving a single letter couldchange ו רד ו dominate into ו רב ו increase 9 On and The Cairo Genizah SamaritanSeptuagint Syriac and some Targums support this and The Masoretic text omits it10 On [for all the livingkind of the land] These words are absent from the Septuagintand the BHS suggests that they are perhaps to be deleted 11 On shcattered The root

נפץ at some times means to scatter and at other times means to shatter Were theseperhaps originally two distinct roots I have coined a word shcattered to translate this verb leaving it to the reader to recognise the verb and determine from each contextwhich sense is meant

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3135

31 15 February 2011 Genesis 9-19

he planted [a] vineyard 21 And then hedrank from the wine and then he wasintoxicated And then he revealedhimself in the midst of his tent 22 And

then Ḫauml m -the father of Kanaʕan- sawthe nakedness of his father And thenhe (made) [it] manifest12 for his twobrothers in the outside 23 And thenŠe m and Yap ɛt took the cloth and thenthey set [it] over the shoulder(girdle) of the two of them and then they wentbackward and then they covered(up)the nakedness of their father and theirfaces [were] backward and the

nakedness of their father they have notseen 24 And then No h awoke from hiswine and then he knew what his smallson13 has effectuated for him 25 Andthen he said

Accursed [is] Kanaʕan~ Servant of servants14 shall he be for

his brothers26 And then he saidGoodspoken [is] יהוה ʔɛlōhı m of Še m

~ and let Kanaʕan be [a] servant forhim27 Let ʔɛlōhı m cause spreading(open)

15 for Yap ɛt~ and let him settle in the tents of

Še mand let Kanaʕan be

~ servant for him28 And then No h lived after the

inundation three hundred years andfifty years 29 And then all the days of

No h became nine hundred years andfifty years and then he died

102 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

112 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

122 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

132 3 4 5 6 7 8 9 10 11 12 13 14 15 16 1718

142 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24

152 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21

162 3 4 5 6 7 8 9 10 11 12 13 14 15 16

172 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27

182 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33

192 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38

12 On (made)manifest Such is the root meaning of this verb It usually refers tomanifesting something by narrating it Whether by word or deed Ḫauml m manifested hisfathers nakedness -that which is to be covered not exposed- and thus he greatly shamedhis father 13 On his small son Nō hs younger son The order of Nō hs sons is alwaysfound in Scripture as Še m and Ḫauml m and Yap ɛt and this may imply birth order TheBook of Jubilees gives this order and specifically states birth years for each This ordermakes Ḫauml m the middle son younger only than Še m Could it be that the small sonreferred to here is in fact Nō hs grandson Kanaʕan who perhaps on being informed of Nō hs nakedness effectuated some unmentioned evil even worse than Ḫauml m did It isKanaʕan that becomes the subject of the curses that follow In the Book of Jubilees710-14 it applies the phrase younger son to the youngest son of Ḫauml m [Nō h] knew allthat his younger son had done unto him and he cursed his son and said Cursed beCanaan And Ham knew that his father had cursed his younger son and he wasdispleased that he had cursed his son and he parted from his father he and his sons with

him Cush and Mizraim and Put and Canaan but neither does it explain what this younger son Kanaʕan actually did 14 On Servant of servants This means a mostservant-like servant Likewise King of kings means a most kingly king 15 On Letcause spreading(open) This verb sounds almost the same as the name Yap ɛt

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3235

3215 February 2011Genesis 20-50

202 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18

212 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

222 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24

232 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

242 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55 56 57 58 59 60

61 62 63 64 65 66 67

252 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

262 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35

272 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46

282 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

292 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35

302 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43

312 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55

322 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

332 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

34

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31

352 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

362 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43

372 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36

382 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

30

392 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

402 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

412 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55 56 57

422 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38

432 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 3031 32 33 34

442 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

452 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28

462 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

472 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31

482 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

492 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33

50

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3335

33 15 February 2011 Deuteronomy 1-22

12 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29 30 31 32

33 34 35 36 37 38 39 40 41 42 43 44 45 46

22 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29 30 31 3233 34 35 36 37

32 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29

42 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29 30 31 32

33 34 35 36 37 38 39 40 41 42 43 44 45 46 47

48 49

5

2 3 4 5 6 I [am] your(s)יהוה ʔɛlōhı m

which I have caused you(s) toexit from the land of Egypt from ahouse of servants 7 There shall not befor you(s) other ʔɛlōhı m against myface 8 You(s) shall not make for you(s)an idol statue1 Every appearancewhich [is] in skies from above or which[is] in the land from sub(jacent) orwhich [is] in the seas from sub(jacent)to the land 9 10 11 12 13 14 15 16 17 18 19

20 21 22 23 24 25 26 27 28 29 30 31 32 33

6

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25

72 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26

82 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20

92 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29

10

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

112 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

122 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

132 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18

142 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

152 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

162 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

172 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

182 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

192 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21

202 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

212 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

222 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

30

1 On idol statue This Hebrew word is only used Biblically for statues involved inworship

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3435

3415 February 2011Deuteronomy 2324

232 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25

24Because a man takes a womanand then1 he marries her and

then it happens if she doesnt findfavour in his eyes because he has foundin her a nakedness of a thing and thenhe writes2 for her an account of cuttingoff and then he gives in her hand and

then he sends her from his house 2 andthen she exits from his house and thenshe goes and then she becomes foranother man 3 and then the latter man

hates her and then3 he writes for heran account of cutting off and then hegives in her hand and then he sendsher from his house or because thelatter man dies which he took her to

1 On Because a man takes a woman and then Here יהוה first tackles this manmadecustom which he hated (Mal 216) rather than endure in the oneness that יהוה haddesigned a man and his wife to endure in (Gen 224) the people had a custom of sendingtheir wives away because they had ceased to look on them with favour They sent themwith a written account which in their eyes severed the oneness of the marriage In three verses יהוה outlines 1) their divorce custom 2) what it caused the woman to do and 3)what the woman was likely to suffer In the fourth verse he applies a penalty to the onewho has initiated this chain of events the man who divorced her in the first place isrestricted from taking her again The wife which he chose not to treasure has become

forbidden to him he thus cannot chose to do love or hatred to her anymore for his choicehas been made and has produced defilement and abominable consequence Evidently יהוהwanted His people to see the bad consequences of this custom of theirs and perhapssome of them would hesitate from divorcing their wives Why did He not absolutely forbiddivorce Messiah answers that it was because of their stubbornness (Mt 198) forbiddingthe custom would not stop them doing it Messiahs teaching deals more completely withdivorce in as much as it reveals the will of הוהי will for marriage that what He has boundshould be honoured until death (Mk 102-12 1Cor 739) יהוה also supplies His Spirit tothose who receive Messiahs teaching so that now His people may not be natural hard-hearted carnal and rebellious in their customs but instead agreeable to יהוה andempowered to do all His will 2 On and then he writes This is just another link in thechain of events marked just like the other links with the consecutive preterite It is not as

the KJV or as the Pharisees took it(Mt 197) that the man is commanded to do any of thisIndeed this passage does not even approve of what he does but instead penalises him forthis action(v4) This passage does not approve of divorce on the basis of a nakedness of athing or on the basis that he hates her (v3)Therefore any discussion of sufficientgrounds for divorce is made void even as יהוה has given no approval of this custom onany grounds 3 On the latter man hates her and then The first verse narrates thewomans husbands actions because he finds in her a nakedness of a thing and this versenarrates the latter mans actions on the basis that he hates her The Pharisaic schools of Hillel and Shammai took a nakedness of a thing as though יהוה had indicated in thisphrase what was sufficient grounds for divorce and then they argued about what anakedness of a thing could mean whether it be as mild as spoiling the food (Hillel) or as

severe as sexual sin (Shammai) But this latter man divorces because he hates herWould either party argue that יהוה had indicated that hatred is sufficient grounds fordivorce Rather it is all merely a narrative without any sanctioning of divorce or anyrestriction until verse 4

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3535

35 15 February 2011 Deuteronomy 24-34

him for a woman 4 he shall not be able4

-her husband the first which he senther- to return to take her to become forhim for a woman after which she has

caused herself to become defiled for it[is] an abomination5 against the face of יהוה and you shall not cause the land tosin which yourיהוה ʔɛlōhı m gives to you[for] property 5 6 7 8 9 10 11 12 13 14 15 16

17 18 19 20 21 22

252 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19

262 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19

272 3 4 5 6 7 8 9 10 11 12 13 14 15 16 1718 19 20 21 22 23 24 25 26

282 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55 56 57 58 59 60

61 62 63 64 65 66 67 68

292 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

302 3 4 5 6 7 8 9 10 11 12 13 14 15 16 1718 19 20

312 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

30

322 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52

332 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

342 3 4 5 6 7 8 9 10 11 12

4 On he shall not be able See verse 1s notes regarding this restriction placed on thehusband] [On her husband In this whole narrative יהוה calls nobody but the firsthusband her husband] [On she has caused herself to become defiled This passive

reflexive verb states that she has caused herself to be defiled She has caused herself tobe defiled by the actions she took in verse 2 which were provoked by her husbandsactions in verse 1 This clearly shows that the second relationship was a defiling sexualrelationship -a form of sexual immorality and not a pure marriage in s eyes- for herיהוהhusband still lived (Rom 73) The divorced woman who understands this thus hasopportunity to not be defiled by entering a second relationship 5 On it [is] anabomination יהוה shows His disapproval of this entire situation so that His people mightlikewise sense the abomination of the defiling sexual relationship between a mans womanand another man It is not the taking back of the defiled wife that is abomination butrather to do so would be to receive what has been defiled by a defilement which should beseen as a defilement the relationship with a man other than her husband Likewise יהוה

has considered His people defiled which have broken faith with Him and whored afteridols (Jer 3 1) And yet as defiled as they have become from their other lovers He calls

Page 20: Scriptures Of The Faith Once Delivered

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2035

2015 February 2011Genesis 34

lives for unseentime15 23 And thenיהוה ʔɛlōhı m sent him (away) from thegarden of ʕedɛn for serving the groundwhich he was taken from there 24 And

then He pushed (out) the ʔaumldauml m andthen He caused him16 to settle from theeast of the garden of ʕedɛn and thenHe set17 the kərubı m and the flame of the sword turning(over) itself forlooking(after) the way of the tree of thelives

4 And the ʔaumldauml m has known1 Hawwauml hhis woman and then she conceived

and then she birthed Qayin and then

she said I have acquired2 a man withה ו ה י [helping me] 2 And then shecaused addition3 for birthing hisbrother Habɛl And then Habɛl became(a) grazer4 of small-cattle5 and Qayinhas become a server of ground 3 And itbecame from the end of [multiple] daysand then Qayin brought a gift for יהוהfrom the fruit of the ground 4 andHabɛl has brought -also he- from the

firstborns of his small-cattle and fromtheir (visceral)fat And then יהוה lookedto Habɛl and to his gift 5 and to Qayinand to his gift He has not looked And

then (emotion) burned for Qayin6greatly and then his faces fell7 6 Andthen יהוה said to Qayin For what[reason] has (emotion) burned for you(s) And for what [reason] have your(s) faces fallen 7 Is it not if you(s) dogood an (up)lifting And if you(s) dontdo good sin (is a) stretcher-out (inwait) for the opening And to you(s) (is)its overflow and you(s) shall dominate

in it8 8 And then Qayin said to Habɛlhis brother Let us walk the field9

And then it became in their being in thefield and then Qayin stood(up) to Habɛlhis brother and then he killed him 9

And then יהוה said to Qayin Where [is]Habɛl your(s) brother And then hesaid I have not known Is it that [a]looker(after) my brother I [am] 10

And then He said What have you(s)

effectuated The sound of the bloods10

15 On unseentime The Hebrew and Greek words imply more that eternity is hiddentime rather than that it never will end In some contexts the words refer to a time thatwill end (eg Deut 1517) though we know not when In other contexts it is hidden fromus whether the unseentime will end or not 16 On He caused him him is suppliedfrom the Septuagint 17 On and then He set This verb is suggested by the Septuagintsκαὶ ἔταξεν 1 On has known This translation highlights that the verb here is notmarked as consecutive (For contrast see verse 25 where a consecutive verb is used)Contrary to the common misconception that sex began after sin I suggest that the ʔaumldauml mfirst knew Hawwauml h soon after she was presented to him (Genesis 222) Evidently inGenesis 225 they were naked for the very purpose that the ʔauml dauml m should know Hawwauml h Did -s plan for their nakedness -that they should thereby (Re)produce and increaseיהוה

fail until sin occurred Reader be assured that sex within marriage has always been the Almightys plan He created it 2 On I have acquired This word תי י נ ק has a root which issimilar in spelling to the name Qayin 3 On she caused addition Such a verb is used forthe sense of repeating the same action in this case birthing 4 On grazer רעה ashepherd feeding sheep and tending to all their needs this word is often used assymbolic for a leader appointed by יהוה 5 On small-cattle Sheep and goats are groupedtogether by this word צאן 6 On (emotion) burned for Qayin Usually this is said of angry emotion 7 On his faces fell Qayin entered a depressed saddened self-pityingmood 8 On you(s) shall dominate in it Find these words and their sense also inGenesis 316 In the midst of an overflowing feeling and tendency to sin Qayin isencouraged to dominate 9 On Let us walk the field These words present in the

Samaritan Syriac Greek and Latin are absent from the Masoretic text Manymanuscripts and editions of the Masoretic text leave a gap here for the words 10 Onbloods When the Hebrew word is plural it tends to imply blood that has been shedblood that is no longer one as it was inside the body

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2135

21 15 February 2011 Genesis 4

of your(s) brother [is] crying-out to mefrom the ground 11 And now accursed[are] you(s) from the ground whichhas opened its mouth for taking the

bloods of your(s) brother from your(s)hand 12 As you(s) serve the ground itshall not cause addition [for] giving itsstrength for you(s) Tottering andwagging you(s) shall be in the land 13

And then Qayin said to ה ו ה י Great ismy twistedness11 from lifting12 14 See

You(s) have pushed me (out) the(current)day from over the faces of theground and from your(s) faces I shall

be hidden and then I shall be totteringand wagging in the land and then itshall become every finder of me shallkill me 15 And then יהוה said for himTherefore every13 killer of Qayinsevenfold [Qayin] shall be avenged

And then יהוה set for Qayin a sign fornot (to) smite him every finder of him16 And then Qayin went out from(before)the faces of יהוה and then he

sat14 in the land of No d15 east of ʕedɛn

17 And then Qayin knew his woman And then she conceived and then she

birthed Hɛno k And then [Qayin]became builder of (a) city16 and thenhe called the name of the city like thename of his son Hɛno k 18 And thenƔırauml d17 was birthed for Hɛno k andƔırauml d has birthed Mahıʔe l andMahıʔe l18 has birthed Matušaumlʔe l19 andMatušaumlʔe l has birthed Lamɛk 19 Andthen Lamɛk took for him(self) twowomen the name of the one ʕaumldauml h

and the name of the second Sɛllauml h 20 And then ʕaumldauml h birthed Yaumlbauml l he hasbeen (a) father of 20 (everyone) sitting21

[in] tents of 22 (livestock)possession23 21

And the name of his brother [was]Yubauml l he has been (a) father of every(one) grabbing stringed-instrument andwind-instrument 22 And Sɛllauml h -alsoshe- has birthed Tubal-Qayin (a) fatherof every(one) whetting24 copper and

11 On twistedness Twisted behaviour results in twistedness as a punishment The wordון ע can refer to eitherboth the twisted behaviour and the punishment brought about by it12 On Great is my twistedness from lifting This is the Hebrew way of saying somethingis too big to lift Qayin is saying that he cannot cope with the results of his sin 13 Onevery This is the same Hebrew word as for all כל Im tried to consistently translate itall whenever sensible and as every elsewhere In some contexts it will be apparentthat this every has a similar meaning to any 14 On sat Such is the literal meaningof the Hebrew verb which is commonly used to mean dwelt 15 On Nō d But Greek has Ναιδ Samaritan simply has נד The participle is nauml d wagging in verses 12 amp 13Nō d may be an infinitive of the same root meaning (a) wagging 16 On builder of (a)city Or some manuscripts point it נה עיר ב building a city 17 On Ɣırauml d The phoneme

preserved in Arabic letter ghain seems to be indicated in the LXX form Γαιδαδ18 On Mahıʔe l and Mahı ʔe l LXX has Μαιηλ and Samaritan has similarly מחיאל מחיאלMasoretic text has one form and then a second form מחויאל מחייאל Did the ו form resultfrom the similar shape of the following name מתושאל 19 On Matušaumlʔe l But the LXXapparently confuses the name with another Μαθουσαλα 20 On father of Here isintroduced the Biblical idiom in which -aside from genetic relationship- the originator of a behaviour or lifestyle is called the father of those who do similarly Consider the wordsof Maumlšı h in John 844 and Matthew 545 21 On sitting As in verse 16 the meaningdwelling is implied 22 On tents of This translates a proposition found in the BHSand in 2Chronicles 1415 י ל ה א The Masoretic Text has ו לה א tents and The LXX readsin tents nurturing 23 On (livestock)possession The word נה ק מ seems to literally

mean possession but is most commonly used of livestock Perhaps it is fair to suggestthat wealth was once measured more in livestock than in money Consider the words of Genesis 3043 24 On (a) father of every(one) whetting The suggestions of the BHS arehere translated The Masoretic text has whetting every cutter (of)

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2235

2215 February 2011Genesis 45

iron And the sister of Tubal-QayinNoʕɛmauml h 23 And then Lamɛk said forhis women

ʕaumldauml h and Sɛllauml h hear my sound

Women of Lamɛk listen (to) myutterance As I have slain a man for my bruising

and a boy for my welt24 as sevenfold Qayin shall be

avenged and Lamɛk seventy andseven25

25 And then the ʔaumldauml m knew hiswoman still(more) And then shebirthed a son and she called his name

Še t as she has said ʔɛlōhı m has set26for me (an)other seed sub(stituting for)Habɛl as Qayin has killed him 26 Andfor Še t -also him- has been birthed (a)son and then he called his nameʔɛnō š This(one) has (caused)delay27

for calling in the name of הוהי

5This [is] the recounting of thegenerations of ʔaumldauml m In the day of

ʔɛlōhı ms creating ʔaumldauml m in semblance

of ʔɛlōhı m He has made him2

Maleand female He has created them Andthen He goodspoke them and then Hecalled their name ʔaumldauml m in the day of their being created

3 And so ʔaumldauml m lived thirty and ahundred years and then he caused(to)birth a son like his semblance in hissilhouette And then he called his nameŠe t 4 And then the days of ʔaumldauml mafter his causing[the]birth[of] Še t

became eight hundred years And so he

caused(to)birth sons and daughters 5

And so all the days of ʔaumldauml m which hehas lived became nine hundred yearsand thirty years And then he died

6 And so Še t lived five years and ahundred years and then he caused(to)birth ʔɛno š 7 And then Še t lived afterhis causing[the]birth[of] ʔɛno š seven

years and eight hundred years And sohe caused(to)birth sons and daughters8 And so all the days of Še t becametwelve years and nine hundred years

And then he died9 And so ʔɛno š lived ninety years and

then he caused(to)birth Qaynauml n 10 Andthen ʔɛnō š lived after his causing[the]birth[of] Qaynauml n fifteen years and eighthundred years And so he caused(to)birth sons and daughters 11 And so allthe days of ʔɛno š became five years andnine hundred years And then he died

12 And so Qaynauml n lived seventy yearsand then he caused(to)birth Mahlalɛʔe l13 And then Qaynauml n lived after his

causing[the]birth[of] Mahlalɛʔe l forty years and eight hundred years And sohe caused(to)birth sons and daughters14 And so all the days of Qaynauml nbecame ten years and nine hundred

years And then he died15 And so Mahlalɛʔe l lived five years

and sixty years and then he caused(to)birth Yarɛd 16 And then Mahlalɛʔe llived after his causing[the]birth[of]

Yarɛd thirty years and eight hundred years And so he caused(to)birth sons

25 On seventy and seven Lamɛk considered himself more righteous than Qayin becausethe boy he murdered had first bruised him By his knowing goodness and badness Lamɛkpresumptuously awards himself greater vengence than יהוה graciously gave to QayinMaking declarations about how one thinks things should be is not obedience to the wordof הוהי 26 On set The name Še t sounds like the Hebrew word for set and is spelledthe same 27 On This(one) has (caused)delay So reads the LXX that ʔɛnō š hopedwaited to call the name In Hebrew root y-h-l speaks of delay In a world where eachrushed to his own way perhaps this records that ʔɛnō š was different ʔɛnō š delayedhimself to call on the name of הוהי that he might walk His way perhaps But the Masoretic

text has a word of a different root h-l-l חל ו ) אז ה At) that time it has been perforated -theseal was broken so to speak a new activity had begun But was calling on the name of יהוה really so new Consider Genesis 41 The Samaritan אז החל could be read as theMasoretic text or as (At) that time he has (caused)delay

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2335

23 15 February 2011 Genesis 56

and daughters 17 And so all the days of Mahlalɛʔe l became five and ninety

years and eight hundred years Andthen he died

18 And so Yarɛd lived two and sixty years and a hundred years1 and thenhe caused(to)birth Hɛnō k 19 And then

Yarɛd lived after his causing[the]birth[of] Hɛno k eight hundred years And sohe caused(to)birth sons and daughters20 And so all the days of Yarɛd becametwo and sixty years and nine hundred

years And then he died21 And so Hɛno k lived five and sixty

years and then he caused(to)birthMatušalah 22 And then Hɛno k went(toand fro)2 with the ʔɛlōhı m3 after hiscausing[the]birth[of] Matušalah threehundred years And so he caused(to)birth sons and daughters 23 And so allthe days of Hɛno k became five andsixty years and three hundred years 24

And so Hɛno k went(to and fro) with theʔɛlōhı m And [then] he wasnt[found]4

as ʔɛlōhı m has taken him25 And so Matušalah lived seven andeighty years and a hundred years5 andthen he caused(to)birth Lamɛk 26 Andthen Matušalah lived after his causing[the]birth[of] Lamɛk two and eighty

years and seven hundred years And sohe caused(to)birth sons and daughters

27 And so all the days of Matušalahbecame nine and sixty years and ninehundred years And then he died

28 And so Lamɛk lived two and eighty

years and a hundred years6 and thenhe caused(to)birth a son 29 And thenhe called his name No h7 saying This[one] shall make us sigh [relief] fromour works8 and from the travail of ourhands from the ground which יהוה hascursed it 30 And then Lamɛk livedafter his causing[the]birth[of] No h fiveand ninety years and five hundred

years And so he caused(to)birth sons

and daughters 31 And so all the days of Lamɛk became seven and seventy yearsand seven hundred years And then hedied 32 And so No h became a son of five hundred years and then No hcaused(to)birth Še m Ḫauml m and Yap ɛt

6 And then it became as the ʔaumldauml mhas perforated1 for increasing over

the face of the ground and daughtershave been birthed for them 2 And then

the sons of the ʔɛlōhı m saw2 thedaughters of the ʔaumldauml m as good they[were] And then they took for themwomen from all which they haveelected 3 And then יהוה said My spiritshall not reckon in the ʔaumldauml m forunseentime in their erring he [is] flesh

And so his days will become a hundred1 On and a hundred years The Samaritan version (and a medieval manuscript of theMasoretic Text) does not have these words The Samaritan version mentions 785 years inthe next verse (instead of 800) and gives a total of 847 years in verse 20 (instead of 962) 2 On And then Hɛnō k went(to and fro) The Greek text interprets this as but Hɛnō k didwell-please the Almighty and similarly in verse 24 See again Hebrews 115 3 On Andthen Hɛnō k went(to and fro) with the ʔɛlōhı m Some Latin Vulgate manuscripts andGreek manuscripts insert And then Hɛnō k lived here no doubt in imitation of thesurrounding pattern 4 On he wasnt[found] found is found in the Greek text and inHebrews 115 5 On seven and eighty years and a hundred years The Greek text has167 years before fathering Lamɛk and 802 years after to make the same total number of years of Matušalahs life 969 The Samaritan text has 67 and 653 and a total of 7206 On two and eighty years and a hundred years The Samaritan version has 53 yearsbefore fathering Nō h 600 years after and a total of 653 years 7 On Nō h The name isspelled with the first two letters of the root for sigh here but may be derived from a

similar root meaning repose 8 On works So reads the Samaritan Greek Syriac and Vulgate and many medieval manuscripts of the Masoretic Text others read work1 On perforated That is humankind figuratively broke through to do something newhe began to increase 2 On saw In the sense of regarded as in Genesis 14

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2435

2415 February 2011Genesis 6

and twenty years 4 The nɛp ılı m3 havebeen in the land in those days and alsoafter so when the sons of the ʔɛlōhı mcome to the daughters the ʔaumldauml m and

then they birth for them These [were]the forceful (ones) from unseentimethe men of the name

5 And then יהוה saw as vast thebadness of the ʔaumldauml m in the land andall the handiwork of the cogitations of his heart4 [was] only bad all the day 6

And then יהוה sighed as He haseffectuated the ʔaumldauml m in the land andthen He travailed (Himself) to His

heart 7 And then יהוה said I will wipe(away) the ʔaumldauml m which I have createdfrom over the faces of the ground fromʔaumldauml m as-far-as beast as-far-as quiet-moverkind and as-far-as theflapperkind of the skies as I havesighed as I have effectuated them 8

And No h has found favour in the eyesof הוהי

9 These [are] the generations of No hNo h [was] (a) righteous man complete

he has been in his generations Withthe ʔɛlōhı m No h has gone(to and fro) 10

And then No h caused(to)birth threesons Še m Ḫauml m and Yap ɛt 11 And thenthe land (became) ruined (before)thefaces the ʔɛlōhı m and so the land(became) filled [with] wrong 12 Andthen ʔɛlōhı m saw the land and see Ithas (been) ruined as all flesh over theland has caused its way to be ruined

13 And then ʔɛlōhı m said for No h[An] end of all flesh has come (before)my faces as the land is filled [with]wrong from their faces5 and see me[Im] causing them to be ruined from[there] with the land6 14 Effectuate for

3 On The nɛp ılı m The non-canonical books 1Enoch and Jubilees relate the story of thesegiants the nɛp ılı m the offspring of a forbidden union between human women and angels

(the sons of the ʔɛlōhı m see Job 16 21) who are male in form These angelic fathersare the angels which kept not their first estate but left their own habitation and the Almighty sent them to a prison for spirits where they are reserved in everlasting chainsunder darkness unto the judgment of the great day (see Jude 16 amp 2Peter 24) [These Apostolic writings relate and affirm understanding previously recorded in works such as1Enoch and Jubilees] These angels are the spirits in prison which sometime weredisobedient when once the longsuffering of [ʔɛlōhı m] waited in the days of Nō h while theark was a preparing wherein few that is eight souls were saved by water (1Peter319-20) Their gigantic offspring the nɛp ılı m killed and devoured animals and humanswith an insatiable appetite and were greatly feared and remembered and worshiped bymen The Almighty decreed the destruction of their flesh but being the hybrids of immortal and mortal beings their spirits lived on as the unclean spirits the evil spiritsknown as demons Hence it is said that the nations worship demons and not gods theirname of the giants lives on with their spirits After the flood in response to Nō hs prayerthe Almighty ordered the spirits of the giants to be bound in a spiritual prison but Śauml tauml n(also called Maśtemauml h ) pleads with the Almighty to allow a tenth of them to remain in theearth to do his dirty work of afflicting mankind for their sins And so Śaumltauml n became theprince of the demons and their work becomes associated with Śaumltauml n (see Mark 322-23) 4 On heart In the Scriptures heart refers to the hidden inner part of a human wherethe thinking and feeling takes place as opposed to the outer part the body In Englishusage heart is primarily used of the emotions or subconsciousness but in Biblicallanguage all the thinking part of us is implied all the mind in its many functionsBiblically to know something with the heart implies nothing more than to know

something with the head The head-heart dichotomy -popular amongst English speakers-is not a reality in Biblical language 5 On from their faces This literally translates whathas the sense because of them 6 On from [there] with the land The BHS suggeststhe from which is also present in the Samaritan Targum

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2535

25 15 February 2011 Genesis 6

you(s) [a] float7 of trees of cypress8(with) nests you(s) shall effectuate thefloat -(with) lowest [nests] second[level nests] and third [level nests] you

shall effectuate it-9 and then you shallcopher10 from (in)house and fromoutside in the copher 15 And this [is thesize] which you(s) shall effectuate [for]it Three hundred cubits [is] the lengthof the float fifty cubits [is] its breadthand thirty cubits [is] its height and to[a] cubit you shall finish it (up)11 16 [A]meridian [windowhole] you(s) shalleffectuate for the float from above and

the opening of the float in its side youshall set 17 And I see me [Im]causing the inundation -waters-12 tocome over the land for ruining allflesh which in it [is] spirit of lives fromsub(jacent) [to] the skies all which [is]in the land shall exhale [its finalbreath] 18 And then I will cause my

covenant to stand [my covenant] with you And then you(s) shall come to thefloat you(s) and your(s) sons and your(s) woman and the women of your(s)

sons with you(s) 19 And from all thelivingkind13 and from all the flesh14two two15 from every [sort] you(s)shall bring to the float for causing life[survival] with you(s) [a] male and [a]female they shall be 20 From theflapperkind for its kind and from thelarge-quadrupedkind for its kind andfrom all the quiet-moverkind of theground for its kind two two from all

shall come to you(s) for causing life[survival] 21 And you(s) take for you(s) from all food which shall be eatenand so you(s) shall gather to you(s)and then it shall become for you(s) andfor them for food 22 And then No heffectuated like all which ʔɛlōhı m has(laid) him command he has effectuatedso

7 On float This Hebrew noun is used in the Scriptures only of Nō hs ark and the basketin which Mōšɛ h floated 8 On cypress In Hebrew גפר from gupr- a root apparentlylinked to κυπρος cypress 9 On -(with) lowest [nests] second [level nests] and third[level nests] you shall effectuate it- These words are transposed from the end of verse16 as the BHS suggests that they belong here Note that it is here that these pluraladjectives have a plural noun nests to describe 10 On copher This word is coined totranslate the Hebrew noun פר כ ( kop ɛr) and the verb of the same root It can bepronounced by English readers similarly to cover (but with voiceless ph for voiced v)which implies its basic meaning The Hebrew noun kop ɛr appears to be linked to cypress(κυπρος) and to refer to a substance derived from cypress leaves which can be used tomake a red covering like a protective paint or sealant The Hebrew verb means to cover(as) with kop ɛr Both the noun and verb are used figuratively for covering in the sense of atonement for or redemption of a life by blood So this saving ark was covered inside andoutside with kop ɛr a symbol of the saving blood of Messiah 11 On and to [a] cubit youshall finish it (up) These words are transposed here from verse 16 as the BHS suggeststhat they belong here 12 On -waters- The BHS suggests this word was added to theHebrew text to clarify the inundation This would explain the peculiar syntax in theHebrew text here which has ול מים ב מ ה the flood waters rather than ול ב מ מי ה the watersof the flood as in Genesis 7710 and 911 13 On the livingkind Samaritan reads החיהthe livingkind which is in agreement with the Greek Septuagints τῶν κτηνῶν theMasoretic text has the livingהחי 14 On and from all the flesh So read the Samaritanand Septuagint the Masoretic text has from all flesh 15 On two two This repetition

of two implies in pairs The Septuagint and Syriac have two two here and in verse 20as in the Masoretic text of Genesis 79 amp 715 but the Masoretic text has only one two ineach verse Is this due to haplography [Haplography is a common scribal error in whichthe eye skips over a repetition of letters and the hand writes the letters only once]

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2635

2615 February 2011Genesis 7

7 And then ʔɛlōhı m1 said for No hCome -you(s) and all your(s)

house- to the float As you(s) I haveseen righteous before me in this

generation 2 From all the pure large-quadrupedkind you(s) shall take for you(s) seven seven male and female andfrom the large-quadrupedkind which it[is] not pure two two2 male andfemale3 3 also from the pure4

flapperkind of the skies sevenssevens male and female and from theflapperkind which it [is] not pure twotwo male and female5 for (preserving

as) living [their] seed over [the] faces of all the land 4 As for days still[only]seven I [am] (causing)rain over theland forty days and forty nights andthen I shall wipe(away) all the stood-up(substance) which I have effectuatedfrom over the faces of the land 5 Andthen No h effectuated like all which יהוהhas (laid) him command

6 And No h [was] a son of six hundred

years and the inundation has been

waters6 over the land 7 And so cameNo h and his sons and his woman andhis sons women with him to the floatfrom the faces of the waters of the

inundation 8 From the pure large-quadrupedkind and from the large-quadrupedkind which it isnt pure andfrom the flapperkind and from7 allwhich [is] quietly-moving over theground 9 two two they have come toNo h to the float male and female likewhich יהוה8 has (laid) No h command 10

And then it became for the seven daysand the waters of the inundation have

been over the land 11 In the year of the9 six hundred years for the lives of No h in the second [re]newal10 theseventeenth day for the [re]newal inthis day all [the] springs of [the] vastdeep have split(open) and the meshesof the skies have opened 12 And thenthe downpour became over the landforty days and forty nights 13 In the

1 On ʔɛlōhı m The Samaritan and Syriac reads ʔɛlōhı m here Masoretic text has הוהיSeptuagint combines the two as הוהי ʔɛlōhı m I chose ʔɛlōhı m here because throughoutGenesis where יהוה is used in the phrase And יהוה said tofor [name] to אל is used andnot for ל as here With ʔɛlōhı m in the phrase And ʔɛlōhı m said tofor [name] to (seeאלGenesis 917) or for (see Genesis 613)ל is used 2 On two two The Masoretic Textlacks the second two Samaritan Greek Syriac and Vulgate all include it 3 On maleand female male and female So reads the Samaritan and the ancient translations TheMasoretic Text has instead [a] man and his woman twice in this verse in verses 3 9 amp16 it reads as the others male and female 4 On pure This word is present in the

Samaritan and Greek texts but absent from the Masoretic text 5 On and from theflapperkind which it [is] not pure two two male and female Preserved in the Greek Septuagint this fits the pattern given above but seems to have dropped from the textpreserved in all the other texts Genesis 87 amp Leviticus 1115 indicate that Nō h didindeed preserve impure birds on the float and not just the pure ones 6 On -waters-The BHS suggests this word was added to the Hebrew text of Genesis 617 and may nothave originally been here either 7 On from The Masoretic Text omits the singleconsonant translated here as from the Samaritan Greek Syriac and Vulgate includethe word 8 On הוהי Samaritan reads הוהי Masoretic text has ʔɛlōhı m I chose יהוהhere because throughout the rest of the Pentateuch יהוה occurs in the phrase like which_____ has (laid) [name] command (see Exodus 1228 4023 Numbers 822) The phrase is

less commonly found with ʔɛlōhı m and doesnt include the name of the personcommanded (Genesis 716 214) 9 On the This the is present in the Samaritan andSeptuagint but absent from the Masoretic Text 10 On [re]newal This word ש ד ח is usedonly of the [lunar] month its first day and the celebrations associated with its first day

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2735

27 15 February 2011 Genesis 78

bone of this day11 has come No h andŠe m and Ḫauml m and Yap ɛt -the sons of No h- and No hs woman and his sonsthree women with him12 to the float 14

those and all the livingkind for its kindand all the large-quadrupedkind for itskind and all the quiet-moverkindquietly-moving over the ground for itskind and all the flapperkind for itskind every bird every wing13 15 Andso they came to No h to the float twotwo from all the flesh which in it [has]spirit of lives 16 And the [ones] coming -male and female from all flesh- have

come like which ʔɛlōhı m had (laid) himcommand And then יהוה closed-upencompassing him 17 And then becamethe inundation forty days14 over theland and so the waters increased andthen they lifted the float and so it rosefrom over the land 18 And so thewaters became strong and so theyincreased greatly over the land and sothe float went over the faces of the

waters19

And the waters have beenstrong -greatly greatly- over the landand then all the high mountains which

[were] sub(jacent) all the skies werecovered 20 fifteen cubits from abovethe waters have been strong And sothe mountains15 were covered 21 And

so all flesh quietly-moving over the landexhaled [its final breath] in theflapperkind and in the large-quadrupedkind and in the livingkindand in all the swarmerkind swarmingover the land and all the ʔaumldauml m 22 allwhich [had] breath of spirit of lives16 inits inhalers from all which [was] in thedrained[land] has died 23 And so Hewiped(away)17 all the stood-up

(substance) which [was] over the facesof the ground from ʔaumldauml m as-far-aslarge-quadrupedkind as-far-as quiet-moverkind and as-far-as theflapperkind of the skies And so theywere wiped(away) from the land Andthen remained distinctly No h and [theflesh] which [was] with him in the float24 And so the waters became strongover the land fifty and a hundred days

8 And then ʔɛlōhı m remembered

1

Nō h and all the livingkind and allthe large-quadrupedkind which [was]

11 On In the bone of this day This literal translation of the Hebrew text reveals aHebrew idiom the bone of something is its essence its self itself So In the bone of this day conveys the sense In this day itself 12 On with him BHS suggests thisreading which is supported by the Septuagint and the Pseudo-Jonathan Targum andGenesis 816amp18 The Masoretic Text has with them In with him there is theimplication that they are saved through being with righteous Nō h because they are hisfamily A mans family is made up of himself his wife his male offspring and their wivesand his unmarried female offspring 13 On every bird every wing These words arelacking from the Septuagint but present in the Masoretic Syriac and Samaritan textsThe BHS suggests to delete them 14 On forty days The Septuagint has forty days andforty nights as in 712 the Masoretic Samaritan and Syriac texts do not include andforty nights here 15 On the mountains The Septuagint and Syriac have the highmountains here as in the preceding verse which is perhaps correct Masoretic Text andSamaritan has simply the mountains here 16 On breath of spirit of lives TheSeptuagint and Vulgate read simply breath of lives 17 On And so He wiped(away) Soreads the Masoretic Text and Septuagint The King James Version reads And every livingsubstance was destroyed and the BHS suggests that the verb may be mediopassive(Niphal) rather than simple active (Qal) Has the direct object marker ת א not beennoticed Its presence marks all the stood-up(substance) as being an object of atransitive verb rather than the subject of a mediopassive verb 1 On ʔɛlōhı m

remembered Not that Nō h had ceased to be in ʔɛlōhı ms mind Rather this Hebrew verbfor remember implies bringing something to the forefront of ones mind bringing athought into focus ʔɛlōhı ms focus has at this point changed from flooding the world torestoring Nō h and those with him

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2835

2815 February 2011Genesis 8

with him in the float And then ʔɛlōhı mcaused spirit2 to traverse over the land

And then the waters subsided 2 Andthen [the] springs of [the] deep and the

meshes of the skies were confined andso the downpour from skies waswithheld 3 And then the watersreturned from over the land [a] goingand [a] returning And then the waters(became)deficient from [the] end of [the] fifty and a hundred days 4 Andthen the float reposed in the seventh[re]newal in the seventeenth day of the[re]newal over the mountains of

ʔaraumlrauml t3 5 And the waters have been[a] going and [a] becoming deficient as-far-as the tenth [re]newal In the tenthin [day] one for the [re]newal theheads of the mountains have been seen6 And then it became from the end of forty days and then No h opened thewindowhole of the float which he haseffectuated 7 And then he sent(away)the crow4 and then it went out -(a)

going out and (a) returning- as-far-asthe drying of the waters from over theland 8 [And then No h (made)delayseven days]5 And then he sent(away)the dove from with him for seeing

Have the waters (become)lightweightfrom over the faces of the ground 9

And the dove has not found repose forthe concavity of its foot and so it

returned to him to the float as thewaters [were] over the faces of all theland And then he sent his hand andthen he took it and then he caused it tocome to him to the float 10 And then he(made)delay6 still(more) seven otherdays and then he caused addition [for]sending(away) the dove from the float11 And then the dove came to him for[a] time of [an] evening and see A

ripped-off leaf of [an] olive(tree) in itsmouth And then No h knew the watershave (become)lightweight from overthe land 12 And then he (made)delay7

still(more) seven other days and thenhe sent(away) the dove and it has notadded returning to him still(more) 13

And then it became in one and sixhundred years [for the lives of No h]8 inthe first [[re]newal] in [day] one for the[re]newal the waters have drainedfrom over the land And then No hcaused the covering of the float to turn-aside and then he saw and see Thefaces of the ground have drained 14

2 On spirit In this verse wind is implied Ive tried to translate this word ח ו רconsistently as spirit The Latin word spiritus originally meant breath but came to beused to mean the non-physical lifeforce of a living being (animus) All these meanings arewithin the word ח ו ר Indeed it could be argued that wind and breath are non-physicalwhilst made up of moving particles it is the flow of the particles which makes itbreath rather than just being air Is flow physical 3 On the mountains of ʔaraumlrauml tNote that the name ʔaraumlrauml t -Urartu in Assyrian- was the name of a large geographicregion in which there was a kingdom in the early 1st millenium BCE Somewhere in themountain ranges of this large geographic region the float came to rest A mountain aboutthe border of Armenia now bears the name Ararat from this account 4 On the crow After the crow the Septuagint has to know if the water has ceased perhaps from verse8 5 On [And then Nō h (made)delay seven days] This sentence is added at thesuggestion of the BHS Verse 10s other seven days seems to suggest that Nō h haddelayed a first seven days here 6 On And then he (made)delay The BHS says it isprobably to be read this way The Masoretic text has חל י And then he perforated [to doוsomething new] that is he began 7 On And then he (made)delay The Piel verb hasbeen translated as the BHS suggests it should probably be both here and in verse 10 but

what is found here in the Masoretic text is the Niphal חל י י And then he was delayed 8ו On [for the lives of Nō h] The Septuagint has these words here as also found inGenesis 711 Their meaning is implied whether or not they were copied to this locationor they dropped from it

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2935

29 15 February 2011 Genesis 89

And in the second [re]newal in theseven and twentieth day for the [re]newal the land has dried

15 And then ʔɛlōhı m worded(up) to

No h saying 16 Go out from the float you(s) and your(s) woman and your(s) sons and your(s) sons women with

you(s) 17 And9 all the livingkind which[is] with you from all flesh in theflapperkind and in the large-quadrupedkind and in all the quiet-moverkind quietly-moving over theland bring out with you And then theywill swarm in the land and then they

shall (re)produce and then they shallincrease over the land 18 And thenNo h came out and his sons and hiswoman and his sons women with him19 And10 all the livingkind all the large-quadrupedkind and all the flapperkindand all the quiet-moverkind quietly-moving over the land11 for theirfamilies they have come out from thefloat

20 And then No h built [a] ritual(firestand) for יהוה and then he took from all the pure large-quadrupedkindand from all the pure flapperkind andthen he caused to ascend ascenders inthe ritual(firestand) 21 And then יהוהsmelled the smell of the contentmentand then יהוה said to his heart I will

not still(more) cause addition formaking the ground lightweight12

because of the ʔaumldauml m as thehandiwork of the heart of the ʔaumldauml m

[is] bad from his youth and I will notstill(more) cause addition for smitingall living like which I have effectuated

22 Still all the days of the land seedand harvest and coldness and hotnessand warming-season and cooling-season13 and day and night shall notsabbatize

9 And then ʔɛlōhı m goodspoke No hand his sons and then He said for

them (Re)produce and increase andfill the land1 2 And the fear of you(pl)and the breaking-dread of you(pl) isover all the livingkind of the land 2[andover all the large-quadrupedkind] andover all the flapperkind of the skies[and]3 in all which the ground quietly-moves and in all the fishes of the seain your(pl) hand they have been given3 All quiet-moverkind which it [is] livingshall be for you(pl) for food likegreenness of vegetation I have givenfor you(pl) all 4 Distinctly flesh in itsbreather [its blood]4 you(pl) shall noteat 5 And distinctly your(pl) blood for

your(pl) breathers I seek from [the]hand of all [the] livingkind I seek it andfrom the hand of the ʔaumldauml m from the

9 On And Samaritan Septuagint and Syriac include Masoretic Text omits 10 OnAnd Samaritan Septuagint Syriac and Vulgate include most manuscripts of theMasoretic Text omit 11 On all the large-quadrupedkind and all the flapperkind and allthe quiet-moverkind quietly-moving over the land So reads the Septuagint but theMasoretic Text reads all the quiet-moverkind and all the flapperkind all [those] quietly-moving over the land and the Samaritan reads all the flapperkind and all the quiet-moverkind quietly-moving over the land 12 On for making the ground lightweightHebrew idiom to curse belittle make to be of little value 13 On warming-season andcooling-season Traditionally translated summer and winter these two seasonsapparently make up the whole year But the focus of warming-season is the fruit of summer and cooling-season seems to include autumn and winter 1 On (Re)produceand increase and fill the land These are again the words of Genesis 128 signifying anew beginning albeit man is already bad from his youth now (Genesis 821) 2 On [andover all the large-quadrupedkind] Absent from the Hebrew texts suggested by the

manuscripts of the Septuagint 3 On [and] Present in some manuscripts of theMasoretic Text and Samaritan Pentateuch 4 On [its blood] The BHS suggests this is agloss -an addition to the text- to explain the meaning of in its breather The Hebrewsyntax of the verse would be more usual without it

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3035

3015 February 2011Genesis 9

hand of the man and5 his brother I seek the breather of the ʔaumldauml m

6 [One] spilling the blood of theʔaumldauml m

~ in the ʔaumldauml m6 his blood shall bespilt

as in [the] silhouette of ʔɛlōhı m~ He has effectuated the ʔaumldauml m7 And you(pl) (Re)produce and

increase~[And]7 swarm in the land and

dominate8 in it8 And then ʔɛlōhı m said to No h and to

his sons with him saying 9 And I see

me [Im] causing my covenant tostand [my covenant] with you(pl) andwith your(pl) seed after you(pl) 10

And with all the breatherkind of thelivingkind which [is] with you(pl) inthe flapperkind and9 in the large-quadrupedkind and in all thelivingkind of the land with you(pl)from all the out-goers of the float [forall the livingkind of the land]10 11 And

so I cause my covenant to stand with you(pl) and all flesh shall not be cutoff still(more) from the waters of theinundation and there shall not be still(more) [an] inundation for ruining theland 12 And then ʔɛlōhı m said This[is] the sign of the covenant which I[am] giving between me and you(pl)

and all breatherkind of livingkindwhich [is] with you(pl) for generationsof unseentime 13 My bow I have givenin the cloud and so it shall be for [a]

sign of [a] covenant between me andthe land 14 And then it shall be in myclouding a cloud over the land andthen shall be seen the bow in the cloud15 And then I will remember mycovenant which [is] between me and

you(pl) and all breatherkind of livingkind in all flesh and the watersshall not still(more) become for [an]inundation for ruining all flesh 16 And

so the bow shall be in the cloud and Iwill see it for remembering [a]covenant of unseentime betweenʔɛlōhı m and all breatherkind of livingkind in all flesh which [is] overthe land 17 And then ʔɛlōhı m said toNo h This [is] the sign of the covenantwhich I have caused to stand betweenme and all flesh which [is] over theland

18 And so the sons of No h became thegoers-out from the float Še m andḪauml m and Yap ɛt And Ḫauml m [was] thefather of Kanaʕan 19 Three [are] thesethe sons of No h and from these hasshcattered11 all the land

20 And then No h perforated [tobecome] a man of the ground and then

5 On and Some Masoretic manuscripts the Cairo Genizah the Samaritan Syriac and Vulgate include this word Without it the man of his brother could be understood6 On in the ʔaumldauml m That is by the ʔaumldauml m In both Biblical Hebrew and Greek in not

only used as a locative preposition but is also used to signify the agent bythrough whomsomething is done 7 On [And] The ancient translations the Samaritan version and afew manuscripts of the Masoretic Text include this and 8 On [dominate] The knowntexts have increase ו רב ו as already found earlier in this verse but the BHS suggests itbe emended to ו רד ו dominate on the basis of Genesis 128 Origens recension of theSeptuagint (that found in his Hexapla) supports this emendation reading κατακυριεύσατεαὐτῆς as in Genesis 128 As can be seen a scribal error involving a single letter couldchange ו רד ו dominate into ו רב ו increase 9 On and The Cairo Genizah SamaritanSeptuagint Syriac and some Targums support this and The Masoretic text omits it10 On [for all the livingkind of the land] These words are absent from the Septuagintand the BHS suggests that they are perhaps to be deleted 11 On shcattered The root

נפץ at some times means to scatter and at other times means to shatter Were theseperhaps originally two distinct roots I have coined a word shcattered to translate this verb leaving it to the reader to recognise the verb and determine from each contextwhich sense is meant

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3135

31 15 February 2011 Genesis 9-19

he planted [a] vineyard 21 And then hedrank from the wine and then he wasintoxicated And then he revealedhimself in the midst of his tent 22 And

then Ḫauml m -the father of Kanaʕan- sawthe nakedness of his father And thenhe (made) [it] manifest12 for his twobrothers in the outside 23 And thenŠe m and Yap ɛt took the cloth and thenthey set [it] over the shoulder(girdle) of the two of them and then they wentbackward and then they covered(up)the nakedness of their father and theirfaces [were] backward and the

nakedness of their father they have notseen 24 And then No h awoke from hiswine and then he knew what his smallson13 has effectuated for him 25 Andthen he said

Accursed [is] Kanaʕan~ Servant of servants14 shall he be for

his brothers26 And then he saidGoodspoken [is] יהוה ʔɛlōhı m of Še m

~ and let Kanaʕan be [a] servant forhim27 Let ʔɛlōhı m cause spreading(open)

15 for Yap ɛt~ and let him settle in the tents of

Še mand let Kanaʕan be

~ servant for him28 And then No h lived after the

inundation three hundred years andfifty years 29 And then all the days of

No h became nine hundred years andfifty years and then he died

102 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

112 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

122 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

132 3 4 5 6 7 8 9 10 11 12 13 14 15 16 1718

142 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24

152 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21

162 3 4 5 6 7 8 9 10 11 12 13 14 15 16

172 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27

182 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33

192 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38

12 On (made)manifest Such is the root meaning of this verb It usually refers tomanifesting something by narrating it Whether by word or deed Ḫauml m manifested hisfathers nakedness -that which is to be covered not exposed- and thus he greatly shamedhis father 13 On his small son Nō hs younger son The order of Nō hs sons is alwaysfound in Scripture as Še m and Ḫauml m and Yap ɛt and this may imply birth order TheBook of Jubilees gives this order and specifically states birth years for each This ordermakes Ḫauml m the middle son younger only than Še m Could it be that the small sonreferred to here is in fact Nō hs grandson Kanaʕan who perhaps on being informed of Nō hs nakedness effectuated some unmentioned evil even worse than Ḫauml m did It isKanaʕan that becomes the subject of the curses that follow In the Book of Jubilees710-14 it applies the phrase younger son to the youngest son of Ḫauml m [Nō h] knew allthat his younger son had done unto him and he cursed his son and said Cursed beCanaan And Ham knew that his father had cursed his younger son and he wasdispleased that he had cursed his son and he parted from his father he and his sons with

him Cush and Mizraim and Put and Canaan but neither does it explain what this younger son Kanaʕan actually did 14 On Servant of servants This means a mostservant-like servant Likewise King of kings means a most kingly king 15 On Letcause spreading(open) This verb sounds almost the same as the name Yap ɛt

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3235

3215 February 2011Genesis 20-50

202 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18

212 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

222 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24

232 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

242 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55 56 57 58 59 60

61 62 63 64 65 66 67

252 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

262 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35

272 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46

282 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

292 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35

302 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43

312 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55

322 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

332 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

34

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31

352 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

362 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43

372 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36

382 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

30

392 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

402 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

412 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55 56 57

422 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38

432 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 3031 32 33 34

442 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

452 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28

462 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

472 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31

482 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

492 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33

50

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3335

33 15 February 2011 Deuteronomy 1-22

12 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29 30 31 32

33 34 35 36 37 38 39 40 41 42 43 44 45 46

22 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29 30 31 3233 34 35 36 37

32 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29

42 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29 30 31 32

33 34 35 36 37 38 39 40 41 42 43 44 45 46 47

48 49

5

2 3 4 5 6 I [am] your(s)יהוה ʔɛlōhı m

which I have caused you(s) toexit from the land of Egypt from ahouse of servants 7 There shall not befor you(s) other ʔɛlōhı m against myface 8 You(s) shall not make for you(s)an idol statue1 Every appearancewhich [is] in skies from above or which[is] in the land from sub(jacent) orwhich [is] in the seas from sub(jacent)to the land 9 10 11 12 13 14 15 16 17 18 19

20 21 22 23 24 25 26 27 28 29 30 31 32 33

6

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25

72 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26

82 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20

92 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29

10

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

112 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

122 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

132 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18

142 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

152 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

162 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

172 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

182 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

192 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21

202 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

212 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

222 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

30

1 On idol statue This Hebrew word is only used Biblically for statues involved inworship

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3435

3415 February 2011Deuteronomy 2324

232 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25

24Because a man takes a womanand then1 he marries her and

then it happens if she doesnt findfavour in his eyes because he has foundin her a nakedness of a thing and thenhe writes2 for her an account of cuttingoff and then he gives in her hand and

then he sends her from his house 2 andthen she exits from his house and thenshe goes and then she becomes foranother man 3 and then the latter man

hates her and then3 he writes for heran account of cutting off and then hegives in her hand and then he sendsher from his house or because thelatter man dies which he took her to

1 On Because a man takes a woman and then Here יהוה first tackles this manmadecustom which he hated (Mal 216) rather than endure in the oneness that יהוה haddesigned a man and his wife to endure in (Gen 224) the people had a custom of sendingtheir wives away because they had ceased to look on them with favour They sent themwith a written account which in their eyes severed the oneness of the marriage In three verses יהוה outlines 1) their divorce custom 2) what it caused the woman to do and 3)what the woman was likely to suffer In the fourth verse he applies a penalty to the onewho has initiated this chain of events the man who divorced her in the first place isrestricted from taking her again The wife which he chose not to treasure has become

forbidden to him he thus cannot chose to do love or hatred to her anymore for his choicehas been made and has produced defilement and abominable consequence Evidently יהוהwanted His people to see the bad consequences of this custom of theirs and perhapssome of them would hesitate from divorcing their wives Why did He not absolutely forbiddivorce Messiah answers that it was because of their stubbornness (Mt 198) forbiddingthe custom would not stop them doing it Messiahs teaching deals more completely withdivorce in as much as it reveals the will of הוהי will for marriage that what He has boundshould be honoured until death (Mk 102-12 1Cor 739) יהוה also supplies His Spirit tothose who receive Messiahs teaching so that now His people may not be natural hard-hearted carnal and rebellious in their customs but instead agreeable to יהוה andempowered to do all His will 2 On and then he writes This is just another link in thechain of events marked just like the other links with the consecutive preterite It is not as

the KJV or as the Pharisees took it(Mt 197) that the man is commanded to do any of thisIndeed this passage does not even approve of what he does but instead penalises him forthis action(v4) This passage does not approve of divorce on the basis of a nakedness of athing or on the basis that he hates her (v3)Therefore any discussion of sufficientgrounds for divorce is made void even as יהוה has given no approval of this custom onany grounds 3 On the latter man hates her and then The first verse narrates thewomans husbands actions because he finds in her a nakedness of a thing and this versenarrates the latter mans actions on the basis that he hates her The Pharisaic schools of Hillel and Shammai took a nakedness of a thing as though יהוה had indicated in thisphrase what was sufficient grounds for divorce and then they argued about what anakedness of a thing could mean whether it be as mild as spoiling the food (Hillel) or as

severe as sexual sin (Shammai) But this latter man divorces because he hates herWould either party argue that יהוה had indicated that hatred is sufficient grounds fordivorce Rather it is all merely a narrative without any sanctioning of divorce or anyrestriction until verse 4

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3535

35 15 February 2011 Deuteronomy 24-34

him for a woman 4 he shall not be able4

-her husband the first which he senther- to return to take her to become forhim for a woman after which she has

caused herself to become defiled for it[is] an abomination5 against the face of יהוה and you shall not cause the land tosin which yourיהוה ʔɛlōhı m gives to you[for] property 5 6 7 8 9 10 11 12 13 14 15 16

17 18 19 20 21 22

252 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19

262 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19

272 3 4 5 6 7 8 9 10 11 12 13 14 15 16 1718 19 20 21 22 23 24 25 26

282 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55 56 57 58 59 60

61 62 63 64 65 66 67 68

292 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

302 3 4 5 6 7 8 9 10 11 12 13 14 15 16 1718 19 20

312 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

30

322 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52

332 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

342 3 4 5 6 7 8 9 10 11 12

4 On he shall not be able See verse 1s notes regarding this restriction placed on thehusband] [On her husband In this whole narrative יהוה calls nobody but the firsthusband her husband] [On she has caused herself to become defiled This passive

reflexive verb states that she has caused herself to be defiled She has caused herself tobe defiled by the actions she took in verse 2 which were provoked by her husbandsactions in verse 1 This clearly shows that the second relationship was a defiling sexualrelationship -a form of sexual immorality and not a pure marriage in s eyes- for herיהוהhusband still lived (Rom 73) The divorced woman who understands this thus hasopportunity to not be defiled by entering a second relationship 5 On it [is] anabomination יהוה shows His disapproval of this entire situation so that His people mightlikewise sense the abomination of the defiling sexual relationship between a mans womanand another man It is not the taking back of the defiled wife that is abomination butrather to do so would be to receive what has been defiled by a defilement which should beseen as a defilement the relationship with a man other than her husband Likewise יהוה

has considered His people defiled which have broken faith with Him and whored afteridols (Jer 3 1) And yet as defiled as they have become from their other lovers He calls

Page 21: Scriptures Of The Faith Once Delivered

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2135

21 15 February 2011 Genesis 4

of your(s) brother [is] crying-out to mefrom the ground 11 And now accursed[are] you(s) from the ground whichhas opened its mouth for taking the

bloods of your(s) brother from your(s)hand 12 As you(s) serve the ground itshall not cause addition [for] giving itsstrength for you(s) Tottering andwagging you(s) shall be in the land 13

And then Qayin said to ה ו ה י Great ismy twistedness11 from lifting12 14 See

You(s) have pushed me (out) the(current)day from over the faces of theground and from your(s) faces I shall

be hidden and then I shall be totteringand wagging in the land and then itshall become every finder of me shallkill me 15 And then יהוה said for himTherefore every13 killer of Qayinsevenfold [Qayin] shall be avenged

And then יהוה set for Qayin a sign fornot (to) smite him every finder of him16 And then Qayin went out from(before)the faces of יהוה and then he

sat14 in the land of No d15 east of ʕedɛn

17 And then Qayin knew his woman And then she conceived and then she

birthed Hɛno k And then [Qayin]became builder of (a) city16 and thenhe called the name of the city like thename of his son Hɛno k 18 And thenƔırauml d17 was birthed for Hɛno k andƔırauml d has birthed Mahıʔe l andMahıʔe l18 has birthed Matušaumlʔe l19 andMatušaumlʔe l has birthed Lamɛk 19 Andthen Lamɛk took for him(self) twowomen the name of the one ʕaumldauml h

and the name of the second Sɛllauml h 20 And then ʕaumldauml h birthed Yaumlbauml l he hasbeen (a) father of 20 (everyone) sitting21

[in] tents of 22 (livestock)possession23 21

And the name of his brother [was]Yubauml l he has been (a) father of every(one) grabbing stringed-instrument andwind-instrument 22 And Sɛllauml h -alsoshe- has birthed Tubal-Qayin (a) fatherof every(one) whetting24 copper and

11 On twistedness Twisted behaviour results in twistedness as a punishment The wordון ע can refer to eitherboth the twisted behaviour and the punishment brought about by it12 On Great is my twistedness from lifting This is the Hebrew way of saying somethingis too big to lift Qayin is saying that he cannot cope with the results of his sin 13 Onevery This is the same Hebrew word as for all כל Im tried to consistently translate itall whenever sensible and as every elsewhere In some contexts it will be apparentthat this every has a similar meaning to any 14 On sat Such is the literal meaningof the Hebrew verb which is commonly used to mean dwelt 15 On Nō d But Greek has Ναιδ Samaritan simply has נד The participle is nauml d wagging in verses 12 amp 13Nō d may be an infinitive of the same root meaning (a) wagging 16 On builder of (a)city Or some manuscripts point it נה עיר ב building a city 17 On Ɣırauml d The phoneme

preserved in Arabic letter ghain seems to be indicated in the LXX form Γαιδαδ18 On Mahıʔe l and Mahı ʔe l LXX has Μαιηλ and Samaritan has similarly מחיאל מחיאלMasoretic text has one form and then a second form מחויאל מחייאל Did the ו form resultfrom the similar shape of the following name מתושאל 19 On Matušaumlʔe l But the LXXapparently confuses the name with another Μαθουσαλα 20 On father of Here isintroduced the Biblical idiom in which -aside from genetic relationship- the originator of a behaviour or lifestyle is called the father of those who do similarly Consider the wordsof Maumlšı h in John 844 and Matthew 545 21 On sitting As in verse 16 the meaningdwelling is implied 22 On tents of This translates a proposition found in the BHSand in 2Chronicles 1415 י ל ה א The Masoretic Text has ו לה א tents and The LXX readsin tents nurturing 23 On (livestock)possession The word נה ק מ seems to literally

mean possession but is most commonly used of livestock Perhaps it is fair to suggestthat wealth was once measured more in livestock than in money Consider the words of Genesis 3043 24 On (a) father of every(one) whetting The suggestions of the BHS arehere translated The Masoretic text has whetting every cutter (of)

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2235

2215 February 2011Genesis 45

iron And the sister of Tubal-QayinNoʕɛmauml h 23 And then Lamɛk said forhis women

ʕaumldauml h and Sɛllauml h hear my sound

Women of Lamɛk listen (to) myutterance As I have slain a man for my bruising

and a boy for my welt24 as sevenfold Qayin shall be

avenged and Lamɛk seventy andseven25

25 And then the ʔaumldauml m knew hiswoman still(more) And then shebirthed a son and she called his name

Še t as she has said ʔɛlōhı m has set26for me (an)other seed sub(stituting for)Habɛl as Qayin has killed him 26 Andfor Še t -also him- has been birthed (a)son and then he called his nameʔɛnō š This(one) has (caused)delay27

for calling in the name of הוהי

5This [is] the recounting of thegenerations of ʔaumldauml m In the day of

ʔɛlōhı ms creating ʔaumldauml m in semblance

of ʔɛlōhı m He has made him2

Maleand female He has created them Andthen He goodspoke them and then Hecalled their name ʔaumldauml m in the day of their being created

3 And so ʔaumldauml m lived thirty and ahundred years and then he caused(to)birth a son like his semblance in hissilhouette And then he called his nameŠe t 4 And then the days of ʔaumldauml mafter his causing[the]birth[of] Še t

became eight hundred years And so he

caused(to)birth sons and daughters 5

And so all the days of ʔaumldauml m which hehas lived became nine hundred yearsand thirty years And then he died

6 And so Še t lived five years and ahundred years and then he caused(to)birth ʔɛno š 7 And then Še t lived afterhis causing[the]birth[of] ʔɛno š seven

years and eight hundred years And sohe caused(to)birth sons and daughters8 And so all the days of Še t becametwelve years and nine hundred years

And then he died9 And so ʔɛno š lived ninety years and

then he caused(to)birth Qaynauml n 10 Andthen ʔɛnō š lived after his causing[the]birth[of] Qaynauml n fifteen years and eighthundred years And so he caused(to)birth sons and daughters 11 And so allthe days of ʔɛno š became five years andnine hundred years And then he died

12 And so Qaynauml n lived seventy yearsand then he caused(to)birth Mahlalɛʔe l13 And then Qaynauml n lived after his

causing[the]birth[of] Mahlalɛʔe l forty years and eight hundred years And sohe caused(to)birth sons and daughters14 And so all the days of Qaynauml nbecame ten years and nine hundred

years And then he died15 And so Mahlalɛʔe l lived five years

and sixty years and then he caused(to)birth Yarɛd 16 And then Mahlalɛʔe llived after his causing[the]birth[of]

Yarɛd thirty years and eight hundred years And so he caused(to)birth sons

25 On seventy and seven Lamɛk considered himself more righteous than Qayin becausethe boy he murdered had first bruised him By his knowing goodness and badness Lamɛkpresumptuously awards himself greater vengence than יהוה graciously gave to QayinMaking declarations about how one thinks things should be is not obedience to the wordof הוהי 26 On set The name Še t sounds like the Hebrew word for set and is spelledthe same 27 On This(one) has (caused)delay So reads the LXX that ʔɛnō š hopedwaited to call the name In Hebrew root y-h-l speaks of delay In a world where eachrushed to his own way perhaps this records that ʔɛnō š was different ʔɛnō š delayedhimself to call on the name of הוהי that he might walk His way perhaps But the Masoretic

text has a word of a different root h-l-l חל ו ) אז ה At) that time it has been perforated -theseal was broken so to speak a new activity had begun But was calling on the name of יהוה really so new Consider Genesis 41 The Samaritan אז החל could be read as theMasoretic text or as (At) that time he has (caused)delay

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2335

23 15 February 2011 Genesis 56

and daughters 17 And so all the days of Mahlalɛʔe l became five and ninety

years and eight hundred years Andthen he died

18 And so Yarɛd lived two and sixty years and a hundred years1 and thenhe caused(to)birth Hɛnō k 19 And then

Yarɛd lived after his causing[the]birth[of] Hɛno k eight hundred years And sohe caused(to)birth sons and daughters20 And so all the days of Yarɛd becametwo and sixty years and nine hundred

years And then he died21 And so Hɛno k lived five and sixty

years and then he caused(to)birthMatušalah 22 And then Hɛno k went(toand fro)2 with the ʔɛlōhı m3 after hiscausing[the]birth[of] Matušalah threehundred years And so he caused(to)birth sons and daughters 23 And so allthe days of Hɛno k became five andsixty years and three hundred years 24

And so Hɛno k went(to and fro) with theʔɛlōhı m And [then] he wasnt[found]4

as ʔɛlōhı m has taken him25 And so Matušalah lived seven andeighty years and a hundred years5 andthen he caused(to)birth Lamɛk 26 Andthen Matušalah lived after his causing[the]birth[of] Lamɛk two and eighty

years and seven hundred years And sohe caused(to)birth sons and daughters

27 And so all the days of Matušalahbecame nine and sixty years and ninehundred years And then he died

28 And so Lamɛk lived two and eighty

years and a hundred years6 and thenhe caused(to)birth a son 29 And thenhe called his name No h7 saying This[one] shall make us sigh [relief] fromour works8 and from the travail of ourhands from the ground which יהוה hascursed it 30 And then Lamɛk livedafter his causing[the]birth[of] No h fiveand ninety years and five hundred

years And so he caused(to)birth sons

and daughters 31 And so all the days of Lamɛk became seven and seventy yearsand seven hundred years And then hedied 32 And so No h became a son of five hundred years and then No hcaused(to)birth Še m Ḫauml m and Yap ɛt

6 And then it became as the ʔaumldauml mhas perforated1 for increasing over

the face of the ground and daughtershave been birthed for them 2 And then

the sons of the ʔɛlōhı m saw2 thedaughters of the ʔaumldauml m as good they[were] And then they took for themwomen from all which they haveelected 3 And then יהוה said My spiritshall not reckon in the ʔaumldauml m forunseentime in their erring he [is] flesh

And so his days will become a hundred1 On and a hundred years The Samaritan version (and a medieval manuscript of theMasoretic Text) does not have these words The Samaritan version mentions 785 years inthe next verse (instead of 800) and gives a total of 847 years in verse 20 (instead of 962) 2 On And then Hɛnō k went(to and fro) The Greek text interprets this as but Hɛnō k didwell-please the Almighty and similarly in verse 24 See again Hebrews 115 3 On Andthen Hɛnō k went(to and fro) with the ʔɛlōhı m Some Latin Vulgate manuscripts andGreek manuscripts insert And then Hɛnō k lived here no doubt in imitation of thesurrounding pattern 4 On he wasnt[found] found is found in the Greek text and inHebrews 115 5 On seven and eighty years and a hundred years The Greek text has167 years before fathering Lamɛk and 802 years after to make the same total number of years of Matušalahs life 969 The Samaritan text has 67 and 653 and a total of 7206 On two and eighty years and a hundred years The Samaritan version has 53 yearsbefore fathering Nō h 600 years after and a total of 653 years 7 On Nō h The name isspelled with the first two letters of the root for sigh here but may be derived from a

similar root meaning repose 8 On works So reads the Samaritan Greek Syriac and Vulgate and many medieval manuscripts of the Masoretic Text others read work1 On perforated That is humankind figuratively broke through to do something newhe began to increase 2 On saw In the sense of regarded as in Genesis 14

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2435

2415 February 2011Genesis 6

and twenty years 4 The nɛp ılı m3 havebeen in the land in those days and alsoafter so when the sons of the ʔɛlōhı mcome to the daughters the ʔaumldauml m and

then they birth for them These [were]the forceful (ones) from unseentimethe men of the name

5 And then יהוה saw as vast thebadness of the ʔaumldauml m in the land andall the handiwork of the cogitations of his heart4 [was] only bad all the day 6

And then יהוה sighed as He haseffectuated the ʔaumldauml m in the land andthen He travailed (Himself) to His

heart 7 And then יהוה said I will wipe(away) the ʔaumldauml m which I have createdfrom over the faces of the ground fromʔaumldauml m as-far-as beast as-far-as quiet-moverkind and as-far-as theflapperkind of the skies as I havesighed as I have effectuated them 8

And No h has found favour in the eyesof הוהי

9 These [are] the generations of No hNo h [was] (a) righteous man complete

he has been in his generations Withthe ʔɛlōhı m No h has gone(to and fro) 10

And then No h caused(to)birth threesons Še m Ḫauml m and Yap ɛt 11 And thenthe land (became) ruined (before)thefaces the ʔɛlōhı m and so the land(became) filled [with] wrong 12 Andthen ʔɛlōhı m saw the land and see Ithas (been) ruined as all flesh over theland has caused its way to be ruined

13 And then ʔɛlōhı m said for No h[An] end of all flesh has come (before)my faces as the land is filled [with]wrong from their faces5 and see me[Im] causing them to be ruined from[there] with the land6 14 Effectuate for

3 On The nɛp ılı m The non-canonical books 1Enoch and Jubilees relate the story of thesegiants the nɛp ılı m the offspring of a forbidden union between human women and angels

(the sons of the ʔɛlōhı m see Job 16 21) who are male in form These angelic fathersare the angels which kept not their first estate but left their own habitation and the Almighty sent them to a prison for spirits where they are reserved in everlasting chainsunder darkness unto the judgment of the great day (see Jude 16 amp 2Peter 24) [These Apostolic writings relate and affirm understanding previously recorded in works such as1Enoch and Jubilees] These angels are the spirits in prison which sometime weredisobedient when once the longsuffering of [ʔɛlōhı m] waited in the days of Nō h while theark was a preparing wherein few that is eight souls were saved by water (1Peter319-20) Their gigantic offspring the nɛp ılı m killed and devoured animals and humanswith an insatiable appetite and were greatly feared and remembered and worshiped bymen The Almighty decreed the destruction of their flesh but being the hybrids of immortal and mortal beings their spirits lived on as the unclean spirits the evil spiritsknown as demons Hence it is said that the nations worship demons and not gods theirname of the giants lives on with their spirits After the flood in response to Nō hs prayerthe Almighty ordered the spirits of the giants to be bound in a spiritual prison but Śauml tauml n(also called Maśtemauml h ) pleads with the Almighty to allow a tenth of them to remain in theearth to do his dirty work of afflicting mankind for their sins And so Śaumltauml n became theprince of the demons and their work becomes associated with Śaumltauml n (see Mark 322-23) 4 On heart In the Scriptures heart refers to the hidden inner part of a human wherethe thinking and feeling takes place as opposed to the outer part the body In Englishusage heart is primarily used of the emotions or subconsciousness but in Biblicallanguage all the thinking part of us is implied all the mind in its many functionsBiblically to know something with the heart implies nothing more than to know

something with the head The head-heart dichotomy -popular amongst English speakers-is not a reality in Biblical language 5 On from their faces This literally translates whathas the sense because of them 6 On from [there] with the land The BHS suggeststhe from which is also present in the Samaritan Targum

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2535

25 15 February 2011 Genesis 6

you(s) [a] float7 of trees of cypress8(with) nests you(s) shall effectuate thefloat -(with) lowest [nests] second[level nests] and third [level nests] you

shall effectuate it-9 and then you shallcopher10 from (in)house and fromoutside in the copher 15 And this [is thesize] which you(s) shall effectuate [for]it Three hundred cubits [is] the lengthof the float fifty cubits [is] its breadthand thirty cubits [is] its height and to[a] cubit you shall finish it (up)11 16 [A]meridian [windowhole] you(s) shalleffectuate for the float from above and

the opening of the float in its side youshall set 17 And I see me [Im]causing the inundation -waters-12 tocome over the land for ruining allflesh which in it [is] spirit of lives fromsub(jacent) [to] the skies all which [is]in the land shall exhale [its finalbreath] 18 And then I will cause my

covenant to stand [my covenant] with you And then you(s) shall come to thefloat you(s) and your(s) sons and your(s) woman and the women of your(s)

sons with you(s) 19 And from all thelivingkind13 and from all the flesh14two two15 from every [sort] you(s)shall bring to the float for causing life[survival] with you(s) [a] male and [a]female they shall be 20 From theflapperkind for its kind and from thelarge-quadrupedkind for its kind andfrom all the quiet-moverkind of theground for its kind two two from all

shall come to you(s) for causing life[survival] 21 And you(s) take for you(s) from all food which shall be eatenand so you(s) shall gather to you(s)and then it shall become for you(s) andfor them for food 22 And then No heffectuated like all which ʔɛlōhı m has(laid) him command he has effectuatedso

7 On float This Hebrew noun is used in the Scriptures only of Nō hs ark and the basketin which Mōšɛ h floated 8 On cypress In Hebrew גפר from gupr- a root apparentlylinked to κυπρος cypress 9 On -(with) lowest [nests] second [level nests] and third[level nests] you shall effectuate it- These words are transposed from the end of verse16 as the BHS suggests that they belong here Note that it is here that these pluraladjectives have a plural noun nests to describe 10 On copher This word is coined totranslate the Hebrew noun פר כ ( kop ɛr) and the verb of the same root It can bepronounced by English readers similarly to cover (but with voiceless ph for voiced v)which implies its basic meaning The Hebrew noun kop ɛr appears to be linked to cypress(κυπρος) and to refer to a substance derived from cypress leaves which can be used tomake a red covering like a protective paint or sealant The Hebrew verb means to cover(as) with kop ɛr Both the noun and verb are used figuratively for covering in the sense of atonement for or redemption of a life by blood So this saving ark was covered inside andoutside with kop ɛr a symbol of the saving blood of Messiah 11 On and to [a] cubit youshall finish it (up) These words are transposed here from verse 16 as the BHS suggeststhat they belong here 12 On -waters- The BHS suggests this word was added to theHebrew text to clarify the inundation This would explain the peculiar syntax in theHebrew text here which has ול מים ב מ ה the flood waters rather than ול ב מ מי ה the watersof the flood as in Genesis 7710 and 911 13 On the livingkind Samaritan reads החיהthe livingkind which is in agreement with the Greek Septuagints τῶν κτηνῶν theMasoretic text has the livingהחי 14 On and from all the flesh So read the Samaritanand Septuagint the Masoretic text has from all flesh 15 On two two This repetition

of two implies in pairs The Septuagint and Syriac have two two here and in verse 20as in the Masoretic text of Genesis 79 amp 715 but the Masoretic text has only one two ineach verse Is this due to haplography [Haplography is a common scribal error in whichthe eye skips over a repetition of letters and the hand writes the letters only once]

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2635

2615 February 2011Genesis 7

7 And then ʔɛlōhı m1 said for No hCome -you(s) and all your(s)

house- to the float As you(s) I haveseen righteous before me in this

generation 2 From all the pure large-quadrupedkind you(s) shall take for you(s) seven seven male and female andfrom the large-quadrupedkind which it[is] not pure two two2 male andfemale3 3 also from the pure4

flapperkind of the skies sevenssevens male and female and from theflapperkind which it [is] not pure twotwo male and female5 for (preserving

as) living [their] seed over [the] faces of all the land 4 As for days still[only]seven I [am] (causing)rain over theland forty days and forty nights andthen I shall wipe(away) all the stood-up(substance) which I have effectuatedfrom over the faces of the land 5 Andthen No h effectuated like all which יהוהhas (laid) him command

6 And No h [was] a son of six hundred

years and the inundation has been

waters6 over the land 7 And so cameNo h and his sons and his woman andhis sons women with him to the floatfrom the faces of the waters of the

inundation 8 From the pure large-quadrupedkind and from the large-quadrupedkind which it isnt pure andfrom the flapperkind and from7 allwhich [is] quietly-moving over theground 9 two two they have come toNo h to the float male and female likewhich יהוה8 has (laid) No h command 10

And then it became for the seven daysand the waters of the inundation have

been over the land 11 In the year of the9 six hundred years for the lives of No h in the second [re]newal10 theseventeenth day for the [re]newal inthis day all [the] springs of [the] vastdeep have split(open) and the meshesof the skies have opened 12 And thenthe downpour became over the landforty days and forty nights 13 In the

1 On ʔɛlōhı m The Samaritan and Syriac reads ʔɛlōhı m here Masoretic text has הוהיSeptuagint combines the two as הוהי ʔɛlōhı m I chose ʔɛlōhı m here because throughoutGenesis where יהוה is used in the phrase And יהוה said tofor [name] to אל is used andnot for ל as here With ʔɛlōhı m in the phrase And ʔɛlōhı m said tofor [name] to (seeאלGenesis 917) or for (see Genesis 613)ל is used 2 On two two The Masoretic Textlacks the second two Samaritan Greek Syriac and Vulgate all include it 3 On maleand female male and female So reads the Samaritan and the ancient translations TheMasoretic Text has instead [a] man and his woman twice in this verse in verses 3 9 amp16 it reads as the others male and female 4 On pure This word is present in the

Samaritan and Greek texts but absent from the Masoretic text 5 On and from theflapperkind which it [is] not pure two two male and female Preserved in the Greek Septuagint this fits the pattern given above but seems to have dropped from the textpreserved in all the other texts Genesis 87 amp Leviticus 1115 indicate that Nō h didindeed preserve impure birds on the float and not just the pure ones 6 On -waters-The BHS suggests this word was added to the Hebrew text of Genesis 617 and may nothave originally been here either 7 On from The Masoretic Text omits the singleconsonant translated here as from the Samaritan Greek Syriac and Vulgate includethe word 8 On הוהי Samaritan reads הוהי Masoretic text has ʔɛlōhı m I chose יהוהhere because throughout the rest of the Pentateuch יהוה occurs in the phrase like which_____ has (laid) [name] command (see Exodus 1228 4023 Numbers 822) The phrase is

less commonly found with ʔɛlōhı m and doesnt include the name of the personcommanded (Genesis 716 214) 9 On the This the is present in the Samaritan andSeptuagint but absent from the Masoretic Text 10 On [re]newal This word ש ד ח is usedonly of the [lunar] month its first day and the celebrations associated with its first day

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2735

27 15 February 2011 Genesis 78

bone of this day11 has come No h andŠe m and Ḫauml m and Yap ɛt -the sons of No h- and No hs woman and his sonsthree women with him12 to the float 14

those and all the livingkind for its kindand all the large-quadrupedkind for itskind and all the quiet-moverkindquietly-moving over the ground for itskind and all the flapperkind for itskind every bird every wing13 15 Andso they came to No h to the float twotwo from all the flesh which in it [has]spirit of lives 16 And the [ones] coming -male and female from all flesh- have

come like which ʔɛlōhı m had (laid) himcommand And then יהוה closed-upencompassing him 17 And then becamethe inundation forty days14 over theland and so the waters increased andthen they lifted the float and so it rosefrom over the land 18 And so thewaters became strong and so theyincreased greatly over the land and sothe float went over the faces of the

waters19

And the waters have beenstrong -greatly greatly- over the landand then all the high mountains which

[were] sub(jacent) all the skies werecovered 20 fifteen cubits from abovethe waters have been strong And sothe mountains15 were covered 21 And

so all flesh quietly-moving over the landexhaled [its final breath] in theflapperkind and in the large-quadrupedkind and in the livingkindand in all the swarmerkind swarmingover the land and all the ʔaumldauml m 22 allwhich [had] breath of spirit of lives16 inits inhalers from all which [was] in thedrained[land] has died 23 And so Hewiped(away)17 all the stood-up

(substance) which [was] over the facesof the ground from ʔaumldauml m as-far-aslarge-quadrupedkind as-far-as quiet-moverkind and as-far-as theflapperkind of the skies And so theywere wiped(away) from the land Andthen remained distinctly No h and [theflesh] which [was] with him in the float24 And so the waters became strongover the land fifty and a hundred days

8 And then ʔɛlōhı m remembered

1

Nō h and all the livingkind and allthe large-quadrupedkind which [was]

11 On In the bone of this day This literal translation of the Hebrew text reveals aHebrew idiom the bone of something is its essence its self itself So In the bone of this day conveys the sense In this day itself 12 On with him BHS suggests thisreading which is supported by the Septuagint and the Pseudo-Jonathan Targum andGenesis 816amp18 The Masoretic Text has with them In with him there is theimplication that they are saved through being with righteous Nō h because they are hisfamily A mans family is made up of himself his wife his male offspring and their wivesand his unmarried female offspring 13 On every bird every wing These words arelacking from the Septuagint but present in the Masoretic Syriac and Samaritan textsThe BHS suggests to delete them 14 On forty days The Septuagint has forty days andforty nights as in 712 the Masoretic Samaritan and Syriac texts do not include andforty nights here 15 On the mountains The Septuagint and Syriac have the highmountains here as in the preceding verse which is perhaps correct Masoretic Text andSamaritan has simply the mountains here 16 On breath of spirit of lives TheSeptuagint and Vulgate read simply breath of lives 17 On And so He wiped(away) Soreads the Masoretic Text and Septuagint The King James Version reads And every livingsubstance was destroyed and the BHS suggests that the verb may be mediopassive(Niphal) rather than simple active (Qal) Has the direct object marker ת א not beennoticed Its presence marks all the stood-up(substance) as being an object of atransitive verb rather than the subject of a mediopassive verb 1 On ʔɛlōhı m

remembered Not that Nō h had ceased to be in ʔɛlōhı ms mind Rather this Hebrew verbfor remember implies bringing something to the forefront of ones mind bringing athought into focus ʔɛlōhı ms focus has at this point changed from flooding the world torestoring Nō h and those with him

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2835

2815 February 2011Genesis 8

with him in the float And then ʔɛlōhı mcaused spirit2 to traverse over the land

And then the waters subsided 2 Andthen [the] springs of [the] deep and the

meshes of the skies were confined andso the downpour from skies waswithheld 3 And then the watersreturned from over the land [a] goingand [a] returning And then the waters(became)deficient from [the] end of [the] fifty and a hundred days 4 Andthen the float reposed in the seventh[re]newal in the seventeenth day of the[re]newal over the mountains of

ʔaraumlrauml t3 5 And the waters have been[a] going and [a] becoming deficient as-far-as the tenth [re]newal In the tenthin [day] one for the [re]newal theheads of the mountains have been seen6 And then it became from the end of forty days and then No h opened thewindowhole of the float which he haseffectuated 7 And then he sent(away)the crow4 and then it went out -(a)

going out and (a) returning- as-far-asthe drying of the waters from over theland 8 [And then No h (made)delayseven days]5 And then he sent(away)the dove from with him for seeing

Have the waters (become)lightweightfrom over the faces of the ground 9

And the dove has not found repose forthe concavity of its foot and so it

returned to him to the float as thewaters [were] over the faces of all theland And then he sent his hand andthen he took it and then he caused it tocome to him to the float 10 And then he(made)delay6 still(more) seven otherdays and then he caused addition [for]sending(away) the dove from the float11 And then the dove came to him for[a] time of [an] evening and see A

ripped-off leaf of [an] olive(tree) in itsmouth And then No h knew the watershave (become)lightweight from overthe land 12 And then he (made)delay7

still(more) seven other days and thenhe sent(away) the dove and it has notadded returning to him still(more) 13

And then it became in one and sixhundred years [for the lives of No h]8 inthe first [[re]newal] in [day] one for the[re]newal the waters have drainedfrom over the land And then No hcaused the covering of the float to turn-aside and then he saw and see Thefaces of the ground have drained 14

2 On spirit In this verse wind is implied Ive tried to translate this word ח ו רconsistently as spirit The Latin word spiritus originally meant breath but came to beused to mean the non-physical lifeforce of a living being (animus) All these meanings arewithin the word ח ו ר Indeed it could be argued that wind and breath are non-physicalwhilst made up of moving particles it is the flow of the particles which makes itbreath rather than just being air Is flow physical 3 On the mountains of ʔaraumlrauml tNote that the name ʔaraumlrauml t -Urartu in Assyrian- was the name of a large geographicregion in which there was a kingdom in the early 1st millenium BCE Somewhere in themountain ranges of this large geographic region the float came to rest A mountain aboutthe border of Armenia now bears the name Ararat from this account 4 On the crow After the crow the Septuagint has to know if the water has ceased perhaps from verse8 5 On [And then Nō h (made)delay seven days] This sentence is added at thesuggestion of the BHS Verse 10s other seven days seems to suggest that Nō h haddelayed a first seven days here 6 On And then he (made)delay The BHS says it isprobably to be read this way The Masoretic text has חל י And then he perforated [to doוsomething new] that is he began 7 On And then he (made)delay The Piel verb hasbeen translated as the BHS suggests it should probably be both here and in verse 10 but

what is found here in the Masoretic text is the Niphal חל י י And then he was delayed 8ו On [for the lives of Nō h] The Septuagint has these words here as also found inGenesis 711 Their meaning is implied whether or not they were copied to this locationor they dropped from it

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2935

29 15 February 2011 Genesis 89

And in the second [re]newal in theseven and twentieth day for the [re]newal the land has dried

15 And then ʔɛlōhı m worded(up) to

No h saying 16 Go out from the float you(s) and your(s) woman and your(s) sons and your(s) sons women with

you(s) 17 And9 all the livingkind which[is] with you from all flesh in theflapperkind and in the large-quadrupedkind and in all the quiet-moverkind quietly-moving over theland bring out with you And then theywill swarm in the land and then they

shall (re)produce and then they shallincrease over the land 18 And thenNo h came out and his sons and hiswoman and his sons women with him19 And10 all the livingkind all the large-quadrupedkind and all the flapperkindand all the quiet-moverkind quietly-moving over the land11 for theirfamilies they have come out from thefloat

20 And then No h built [a] ritual(firestand) for יהוה and then he took from all the pure large-quadrupedkindand from all the pure flapperkind andthen he caused to ascend ascenders inthe ritual(firestand) 21 And then יהוהsmelled the smell of the contentmentand then יהוה said to his heart I will

not still(more) cause addition formaking the ground lightweight12

because of the ʔaumldauml m as thehandiwork of the heart of the ʔaumldauml m

[is] bad from his youth and I will notstill(more) cause addition for smitingall living like which I have effectuated

22 Still all the days of the land seedand harvest and coldness and hotnessand warming-season and cooling-season13 and day and night shall notsabbatize

9 And then ʔɛlōhı m goodspoke No hand his sons and then He said for

them (Re)produce and increase andfill the land1 2 And the fear of you(pl)and the breaking-dread of you(pl) isover all the livingkind of the land 2[andover all the large-quadrupedkind] andover all the flapperkind of the skies[and]3 in all which the ground quietly-moves and in all the fishes of the seain your(pl) hand they have been given3 All quiet-moverkind which it [is] livingshall be for you(pl) for food likegreenness of vegetation I have givenfor you(pl) all 4 Distinctly flesh in itsbreather [its blood]4 you(pl) shall noteat 5 And distinctly your(pl) blood for

your(pl) breathers I seek from [the]hand of all [the] livingkind I seek it andfrom the hand of the ʔaumldauml m from the

9 On And Samaritan Septuagint and Syriac include Masoretic Text omits 10 OnAnd Samaritan Septuagint Syriac and Vulgate include most manuscripts of theMasoretic Text omit 11 On all the large-quadrupedkind and all the flapperkind and allthe quiet-moverkind quietly-moving over the land So reads the Septuagint but theMasoretic Text reads all the quiet-moverkind and all the flapperkind all [those] quietly-moving over the land and the Samaritan reads all the flapperkind and all the quiet-moverkind quietly-moving over the land 12 On for making the ground lightweightHebrew idiom to curse belittle make to be of little value 13 On warming-season andcooling-season Traditionally translated summer and winter these two seasonsapparently make up the whole year But the focus of warming-season is the fruit of summer and cooling-season seems to include autumn and winter 1 On (Re)produceand increase and fill the land These are again the words of Genesis 128 signifying anew beginning albeit man is already bad from his youth now (Genesis 821) 2 On [andover all the large-quadrupedkind] Absent from the Hebrew texts suggested by the

manuscripts of the Septuagint 3 On [and] Present in some manuscripts of theMasoretic Text and Samaritan Pentateuch 4 On [its blood] The BHS suggests this is agloss -an addition to the text- to explain the meaning of in its breather The Hebrewsyntax of the verse would be more usual without it

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3035

3015 February 2011Genesis 9

hand of the man and5 his brother I seek the breather of the ʔaumldauml m

6 [One] spilling the blood of theʔaumldauml m

~ in the ʔaumldauml m6 his blood shall bespilt

as in [the] silhouette of ʔɛlōhı m~ He has effectuated the ʔaumldauml m7 And you(pl) (Re)produce and

increase~[And]7 swarm in the land and

dominate8 in it8 And then ʔɛlōhı m said to No h and to

his sons with him saying 9 And I see

me [Im] causing my covenant tostand [my covenant] with you(pl) andwith your(pl) seed after you(pl) 10

And with all the breatherkind of thelivingkind which [is] with you(pl) inthe flapperkind and9 in the large-quadrupedkind and in all thelivingkind of the land with you(pl)from all the out-goers of the float [forall the livingkind of the land]10 11 And

so I cause my covenant to stand with you(pl) and all flesh shall not be cutoff still(more) from the waters of theinundation and there shall not be still(more) [an] inundation for ruining theland 12 And then ʔɛlōhı m said This[is] the sign of the covenant which I[am] giving between me and you(pl)

and all breatherkind of livingkindwhich [is] with you(pl) for generationsof unseentime 13 My bow I have givenin the cloud and so it shall be for [a]

sign of [a] covenant between me andthe land 14 And then it shall be in myclouding a cloud over the land andthen shall be seen the bow in the cloud15 And then I will remember mycovenant which [is] between me and

you(pl) and all breatherkind of livingkind in all flesh and the watersshall not still(more) become for [an]inundation for ruining all flesh 16 And

so the bow shall be in the cloud and Iwill see it for remembering [a]covenant of unseentime betweenʔɛlōhı m and all breatherkind of livingkind in all flesh which [is] overthe land 17 And then ʔɛlōhı m said toNo h This [is] the sign of the covenantwhich I have caused to stand betweenme and all flesh which [is] over theland

18 And so the sons of No h became thegoers-out from the float Še m andḪauml m and Yap ɛt And Ḫauml m [was] thefather of Kanaʕan 19 Three [are] thesethe sons of No h and from these hasshcattered11 all the land

20 And then No h perforated [tobecome] a man of the ground and then

5 On and Some Masoretic manuscripts the Cairo Genizah the Samaritan Syriac and Vulgate include this word Without it the man of his brother could be understood6 On in the ʔaumldauml m That is by the ʔaumldauml m In both Biblical Hebrew and Greek in not

only used as a locative preposition but is also used to signify the agent bythrough whomsomething is done 7 On [And] The ancient translations the Samaritan version and afew manuscripts of the Masoretic Text include this and 8 On [dominate] The knowntexts have increase ו רב ו as already found earlier in this verse but the BHS suggests itbe emended to ו רד ו dominate on the basis of Genesis 128 Origens recension of theSeptuagint (that found in his Hexapla) supports this emendation reading κατακυριεύσατεαὐτῆς as in Genesis 128 As can be seen a scribal error involving a single letter couldchange ו רד ו dominate into ו רב ו increase 9 On and The Cairo Genizah SamaritanSeptuagint Syriac and some Targums support this and The Masoretic text omits it10 On [for all the livingkind of the land] These words are absent from the Septuagintand the BHS suggests that they are perhaps to be deleted 11 On shcattered The root

נפץ at some times means to scatter and at other times means to shatter Were theseperhaps originally two distinct roots I have coined a word shcattered to translate this verb leaving it to the reader to recognise the verb and determine from each contextwhich sense is meant

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3135

31 15 February 2011 Genesis 9-19

he planted [a] vineyard 21 And then hedrank from the wine and then he wasintoxicated And then he revealedhimself in the midst of his tent 22 And

then Ḫauml m -the father of Kanaʕan- sawthe nakedness of his father And thenhe (made) [it] manifest12 for his twobrothers in the outside 23 And thenŠe m and Yap ɛt took the cloth and thenthey set [it] over the shoulder(girdle) of the two of them and then they wentbackward and then they covered(up)the nakedness of their father and theirfaces [were] backward and the

nakedness of their father they have notseen 24 And then No h awoke from hiswine and then he knew what his smallson13 has effectuated for him 25 Andthen he said

Accursed [is] Kanaʕan~ Servant of servants14 shall he be for

his brothers26 And then he saidGoodspoken [is] יהוה ʔɛlōhı m of Še m

~ and let Kanaʕan be [a] servant forhim27 Let ʔɛlōhı m cause spreading(open)

15 for Yap ɛt~ and let him settle in the tents of

Še mand let Kanaʕan be

~ servant for him28 And then No h lived after the

inundation three hundred years andfifty years 29 And then all the days of

No h became nine hundred years andfifty years and then he died

102 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

112 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

122 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

132 3 4 5 6 7 8 9 10 11 12 13 14 15 16 1718

142 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24

152 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21

162 3 4 5 6 7 8 9 10 11 12 13 14 15 16

172 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27

182 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33

192 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38

12 On (made)manifest Such is the root meaning of this verb It usually refers tomanifesting something by narrating it Whether by word or deed Ḫauml m manifested hisfathers nakedness -that which is to be covered not exposed- and thus he greatly shamedhis father 13 On his small son Nō hs younger son The order of Nō hs sons is alwaysfound in Scripture as Še m and Ḫauml m and Yap ɛt and this may imply birth order TheBook of Jubilees gives this order and specifically states birth years for each This ordermakes Ḫauml m the middle son younger only than Še m Could it be that the small sonreferred to here is in fact Nō hs grandson Kanaʕan who perhaps on being informed of Nō hs nakedness effectuated some unmentioned evil even worse than Ḫauml m did It isKanaʕan that becomes the subject of the curses that follow In the Book of Jubilees710-14 it applies the phrase younger son to the youngest son of Ḫauml m [Nō h] knew allthat his younger son had done unto him and he cursed his son and said Cursed beCanaan And Ham knew that his father had cursed his younger son and he wasdispleased that he had cursed his son and he parted from his father he and his sons with

him Cush and Mizraim and Put and Canaan but neither does it explain what this younger son Kanaʕan actually did 14 On Servant of servants This means a mostservant-like servant Likewise King of kings means a most kingly king 15 On Letcause spreading(open) This verb sounds almost the same as the name Yap ɛt

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3235

3215 February 2011Genesis 20-50

202 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18

212 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

222 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24

232 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

242 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55 56 57 58 59 60

61 62 63 64 65 66 67

252 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

262 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35

272 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46

282 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

292 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35

302 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43

312 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55

322 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

332 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

34

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31

352 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

362 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43

372 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36

382 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

30

392 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

402 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

412 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55 56 57

422 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38

432 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 3031 32 33 34

442 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

452 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28

462 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

472 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31

482 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

492 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33

50

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3335

33 15 February 2011 Deuteronomy 1-22

12 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29 30 31 32

33 34 35 36 37 38 39 40 41 42 43 44 45 46

22 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29 30 31 3233 34 35 36 37

32 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29

42 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29 30 31 32

33 34 35 36 37 38 39 40 41 42 43 44 45 46 47

48 49

5

2 3 4 5 6 I [am] your(s)יהוה ʔɛlōhı m

which I have caused you(s) toexit from the land of Egypt from ahouse of servants 7 There shall not befor you(s) other ʔɛlōhı m against myface 8 You(s) shall not make for you(s)an idol statue1 Every appearancewhich [is] in skies from above or which[is] in the land from sub(jacent) orwhich [is] in the seas from sub(jacent)to the land 9 10 11 12 13 14 15 16 17 18 19

20 21 22 23 24 25 26 27 28 29 30 31 32 33

6

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25

72 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26

82 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20

92 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29

10

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

112 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

122 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

132 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18

142 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

152 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

162 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

172 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

182 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

192 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21

202 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

212 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

222 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

30

1 On idol statue This Hebrew word is only used Biblically for statues involved inworship

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3435

3415 February 2011Deuteronomy 2324

232 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25

24Because a man takes a womanand then1 he marries her and

then it happens if she doesnt findfavour in his eyes because he has foundin her a nakedness of a thing and thenhe writes2 for her an account of cuttingoff and then he gives in her hand and

then he sends her from his house 2 andthen she exits from his house and thenshe goes and then she becomes foranother man 3 and then the latter man

hates her and then3 he writes for heran account of cutting off and then hegives in her hand and then he sendsher from his house or because thelatter man dies which he took her to

1 On Because a man takes a woman and then Here יהוה first tackles this manmadecustom which he hated (Mal 216) rather than endure in the oneness that יהוה haddesigned a man and his wife to endure in (Gen 224) the people had a custom of sendingtheir wives away because they had ceased to look on them with favour They sent themwith a written account which in their eyes severed the oneness of the marriage In three verses יהוה outlines 1) their divorce custom 2) what it caused the woman to do and 3)what the woman was likely to suffer In the fourth verse he applies a penalty to the onewho has initiated this chain of events the man who divorced her in the first place isrestricted from taking her again The wife which he chose not to treasure has become

forbidden to him he thus cannot chose to do love or hatred to her anymore for his choicehas been made and has produced defilement and abominable consequence Evidently יהוהwanted His people to see the bad consequences of this custom of theirs and perhapssome of them would hesitate from divorcing their wives Why did He not absolutely forbiddivorce Messiah answers that it was because of their stubbornness (Mt 198) forbiddingthe custom would not stop them doing it Messiahs teaching deals more completely withdivorce in as much as it reveals the will of הוהי will for marriage that what He has boundshould be honoured until death (Mk 102-12 1Cor 739) יהוה also supplies His Spirit tothose who receive Messiahs teaching so that now His people may not be natural hard-hearted carnal and rebellious in their customs but instead agreeable to יהוה andempowered to do all His will 2 On and then he writes This is just another link in thechain of events marked just like the other links with the consecutive preterite It is not as

the KJV or as the Pharisees took it(Mt 197) that the man is commanded to do any of thisIndeed this passage does not even approve of what he does but instead penalises him forthis action(v4) This passage does not approve of divorce on the basis of a nakedness of athing or on the basis that he hates her (v3)Therefore any discussion of sufficientgrounds for divorce is made void even as יהוה has given no approval of this custom onany grounds 3 On the latter man hates her and then The first verse narrates thewomans husbands actions because he finds in her a nakedness of a thing and this versenarrates the latter mans actions on the basis that he hates her The Pharisaic schools of Hillel and Shammai took a nakedness of a thing as though יהוה had indicated in thisphrase what was sufficient grounds for divorce and then they argued about what anakedness of a thing could mean whether it be as mild as spoiling the food (Hillel) or as

severe as sexual sin (Shammai) But this latter man divorces because he hates herWould either party argue that יהוה had indicated that hatred is sufficient grounds fordivorce Rather it is all merely a narrative without any sanctioning of divorce or anyrestriction until verse 4

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3535

35 15 February 2011 Deuteronomy 24-34

him for a woman 4 he shall not be able4

-her husband the first which he senther- to return to take her to become forhim for a woman after which she has

caused herself to become defiled for it[is] an abomination5 against the face of יהוה and you shall not cause the land tosin which yourיהוה ʔɛlōhı m gives to you[for] property 5 6 7 8 9 10 11 12 13 14 15 16

17 18 19 20 21 22

252 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19

262 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19

272 3 4 5 6 7 8 9 10 11 12 13 14 15 16 1718 19 20 21 22 23 24 25 26

282 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55 56 57 58 59 60

61 62 63 64 65 66 67 68

292 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

302 3 4 5 6 7 8 9 10 11 12 13 14 15 16 1718 19 20

312 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

30

322 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52

332 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

342 3 4 5 6 7 8 9 10 11 12

4 On he shall not be able See verse 1s notes regarding this restriction placed on thehusband] [On her husband In this whole narrative יהוה calls nobody but the firsthusband her husband] [On she has caused herself to become defiled This passive

reflexive verb states that she has caused herself to be defiled She has caused herself tobe defiled by the actions she took in verse 2 which were provoked by her husbandsactions in verse 1 This clearly shows that the second relationship was a defiling sexualrelationship -a form of sexual immorality and not a pure marriage in s eyes- for herיהוהhusband still lived (Rom 73) The divorced woman who understands this thus hasopportunity to not be defiled by entering a second relationship 5 On it [is] anabomination יהוה shows His disapproval of this entire situation so that His people mightlikewise sense the abomination of the defiling sexual relationship between a mans womanand another man It is not the taking back of the defiled wife that is abomination butrather to do so would be to receive what has been defiled by a defilement which should beseen as a defilement the relationship with a man other than her husband Likewise יהוה

has considered His people defiled which have broken faith with Him and whored afteridols (Jer 3 1) And yet as defiled as they have become from their other lovers He calls

Page 22: Scriptures Of The Faith Once Delivered

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2235

2215 February 2011Genesis 45

iron And the sister of Tubal-QayinNoʕɛmauml h 23 And then Lamɛk said forhis women

ʕaumldauml h and Sɛllauml h hear my sound

Women of Lamɛk listen (to) myutterance As I have slain a man for my bruising

and a boy for my welt24 as sevenfold Qayin shall be

avenged and Lamɛk seventy andseven25

25 And then the ʔaumldauml m knew hiswoman still(more) And then shebirthed a son and she called his name

Še t as she has said ʔɛlōhı m has set26for me (an)other seed sub(stituting for)Habɛl as Qayin has killed him 26 Andfor Še t -also him- has been birthed (a)son and then he called his nameʔɛnō š This(one) has (caused)delay27

for calling in the name of הוהי

5This [is] the recounting of thegenerations of ʔaumldauml m In the day of

ʔɛlōhı ms creating ʔaumldauml m in semblance

of ʔɛlōhı m He has made him2

Maleand female He has created them Andthen He goodspoke them and then Hecalled their name ʔaumldauml m in the day of their being created

3 And so ʔaumldauml m lived thirty and ahundred years and then he caused(to)birth a son like his semblance in hissilhouette And then he called his nameŠe t 4 And then the days of ʔaumldauml mafter his causing[the]birth[of] Še t

became eight hundred years And so he

caused(to)birth sons and daughters 5

And so all the days of ʔaumldauml m which hehas lived became nine hundred yearsand thirty years And then he died

6 And so Še t lived five years and ahundred years and then he caused(to)birth ʔɛno š 7 And then Še t lived afterhis causing[the]birth[of] ʔɛno š seven

years and eight hundred years And sohe caused(to)birth sons and daughters8 And so all the days of Še t becametwelve years and nine hundred years

And then he died9 And so ʔɛno š lived ninety years and

then he caused(to)birth Qaynauml n 10 Andthen ʔɛnō š lived after his causing[the]birth[of] Qaynauml n fifteen years and eighthundred years And so he caused(to)birth sons and daughters 11 And so allthe days of ʔɛno š became five years andnine hundred years And then he died

12 And so Qaynauml n lived seventy yearsand then he caused(to)birth Mahlalɛʔe l13 And then Qaynauml n lived after his

causing[the]birth[of] Mahlalɛʔe l forty years and eight hundred years And sohe caused(to)birth sons and daughters14 And so all the days of Qaynauml nbecame ten years and nine hundred

years And then he died15 And so Mahlalɛʔe l lived five years

and sixty years and then he caused(to)birth Yarɛd 16 And then Mahlalɛʔe llived after his causing[the]birth[of]

Yarɛd thirty years and eight hundred years And so he caused(to)birth sons

25 On seventy and seven Lamɛk considered himself more righteous than Qayin becausethe boy he murdered had first bruised him By his knowing goodness and badness Lamɛkpresumptuously awards himself greater vengence than יהוה graciously gave to QayinMaking declarations about how one thinks things should be is not obedience to the wordof הוהי 26 On set The name Še t sounds like the Hebrew word for set and is spelledthe same 27 On This(one) has (caused)delay So reads the LXX that ʔɛnō š hopedwaited to call the name In Hebrew root y-h-l speaks of delay In a world where eachrushed to his own way perhaps this records that ʔɛnō š was different ʔɛnō š delayedhimself to call on the name of הוהי that he might walk His way perhaps But the Masoretic

text has a word of a different root h-l-l חל ו ) אז ה At) that time it has been perforated -theseal was broken so to speak a new activity had begun But was calling on the name of יהוה really so new Consider Genesis 41 The Samaritan אז החל could be read as theMasoretic text or as (At) that time he has (caused)delay

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2335

23 15 February 2011 Genesis 56

and daughters 17 And so all the days of Mahlalɛʔe l became five and ninety

years and eight hundred years Andthen he died

18 And so Yarɛd lived two and sixty years and a hundred years1 and thenhe caused(to)birth Hɛnō k 19 And then

Yarɛd lived after his causing[the]birth[of] Hɛno k eight hundred years And sohe caused(to)birth sons and daughters20 And so all the days of Yarɛd becametwo and sixty years and nine hundred

years And then he died21 And so Hɛno k lived five and sixty

years and then he caused(to)birthMatušalah 22 And then Hɛno k went(toand fro)2 with the ʔɛlōhı m3 after hiscausing[the]birth[of] Matušalah threehundred years And so he caused(to)birth sons and daughters 23 And so allthe days of Hɛno k became five andsixty years and three hundred years 24

And so Hɛno k went(to and fro) with theʔɛlōhı m And [then] he wasnt[found]4

as ʔɛlōhı m has taken him25 And so Matušalah lived seven andeighty years and a hundred years5 andthen he caused(to)birth Lamɛk 26 Andthen Matušalah lived after his causing[the]birth[of] Lamɛk two and eighty

years and seven hundred years And sohe caused(to)birth sons and daughters

27 And so all the days of Matušalahbecame nine and sixty years and ninehundred years And then he died

28 And so Lamɛk lived two and eighty

years and a hundred years6 and thenhe caused(to)birth a son 29 And thenhe called his name No h7 saying This[one] shall make us sigh [relief] fromour works8 and from the travail of ourhands from the ground which יהוה hascursed it 30 And then Lamɛk livedafter his causing[the]birth[of] No h fiveand ninety years and five hundred

years And so he caused(to)birth sons

and daughters 31 And so all the days of Lamɛk became seven and seventy yearsand seven hundred years And then hedied 32 And so No h became a son of five hundred years and then No hcaused(to)birth Še m Ḫauml m and Yap ɛt

6 And then it became as the ʔaumldauml mhas perforated1 for increasing over

the face of the ground and daughtershave been birthed for them 2 And then

the sons of the ʔɛlōhı m saw2 thedaughters of the ʔaumldauml m as good they[were] And then they took for themwomen from all which they haveelected 3 And then יהוה said My spiritshall not reckon in the ʔaumldauml m forunseentime in their erring he [is] flesh

And so his days will become a hundred1 On and a hundred years The Samaritan version (and a medieval manuscript of theMasoretic Text) does not have these words The Samaritan version mentions 785 years inthe next verse (instead of 800) and gives a total of 847 years in verse 20 (instead of 962) 2 On And then Hɛnō k went(to and fro) The Greek text interprets this as but Hɛnō k didwell-please the Almighty and similarly in verse 24 See again Hebrews 115 3 On Andthen Hɛnō k went(to and fro) with the ʔɛlōhı m Some Latin Vulgate manuscripts andGreek manuscripts insert And then Hɛnō k lived here no doubt in imitation of thesurrounding pattern 4 On he wasnt[found] found is found in the Greek text and inHebrews 115 5 On seven and eighty years and a hundred years The Greek text has167 years before fathering Lamɛk and 802 years after to make the same total number of years of Matušalahs life 969 The Samaritan text has 67 and 653 and a total of 7206 On two and eighty years and a hundred years The Samaritan version has 53 yearsbefore fathering Nō h 600 years after and a total of 653 years 7 On Nō h The name isspelled with the first two letters of the root for sigh here but may be derived from a

similar root meaning repose 8 On works So reads the Samaritan Greek Syriac and Vulgate and many medieval manuscripts of the Masoretic Text others read work1 On perforated That is humankind figuratively broke through to do something newhe began to increase 2 On saw In the sense of regarded as in Genesis 14

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2435

2415 February 2011Genesis 6

and twenty years 4 The nɛp ılı m3 havebeen in the land in those days and alsoafter so when the sons of the ʔɛlōhı mcome to the daughters the ʔaumldauml m and

then they birth for them These [were]the forceful (ones) from unseentimethe men of the name

5 And then יהוה saw as vast thebadness of the ʔaumldauml m in the land andall the handiwork of the cogitations of his heart4 [was] only bad all the day 6

And then יהוה sighed as He haseffectuated the ʔaumldauml m in the land andthen He travailed (Himself) to His

heart 7 And then יהוה said I will wipe(away) the ʔaumldauml m which I have createdfrom over the faces of the ground fromʔaumldauml m as-far-as beast as-far-as quiet-moverkind and as-far-as theflapperkind of the skies as I havesighed as I have effectuated them 8

And No h has found favour in the eyesof הוהי

9 These [are] the generations of No hNo h [was] (a) righteous man complete

he has been in his generations Withthe ʔɛlōhı m No h has gone(to and fro) 10

And then No h caused(to)birth threesons Še m Ḫauml m and Yap ɛt 11 And thenthe land (became) ruined (before)thefaces the ʔɛlōhı m and so the land(became) filled [with] wrong 12 Andthen ʔɛlōhı m saw the land and see Ithas (been) ruined as all flesh over theland has caused its way to be ruined

13 And then ʔɛlōhı m said for No h[An] end of all flesh has come (before)my faces as the land is filled [with]wrong from their faces5 and see me[Im] causing them to be ruined from[there] with the land6 14 Effectuate for

3 On The nɛp ılı m The non-canonical books 1Enoch and Jubilees relate the story of thesegiants the nɛp ılı m the offspring of a forbidden union between human women and angels

(the sons of the ʔɛlōhı m see Job 16 21) who are male in form These angelic fathersare the angels which kept not their first estate but left their own habitation and the Almighty sent them to a prison for spirits where they are reserved in everlasting chainsunder darkness unto the judgment of the great day (see Jude 16 amp 2Peter 24) [These Apostolic writings relate and affirm understanding previously recorded in works such as1Enoch and Jubilees] These angels are the spirits in prison which sometime weredisobedient when once the longsuffering of [ʔɛlōhı m] waited in the days of Nō h while theark was a preparing wherein few that is eight souls were saved by water (1Peter319-20) Their gigantic offspring the nɛp ılı m killed and devoured animals and humanswith an insatiable appetite and were greatly feared and remembered and worshiped bymen The Almighty decreed the destruction of their flesh but being the hybrids of immortal and mortal beings their spirits lived on as the unclean spirits the evil spiritsknown as demons Hence it is said that the nations worship demons and not gods theirname of the giants lives on with their spirits After the flood in response to Nō hs prayerthe Almighty ordered the spirits of the giants to be bound in a spiritual prison but Śauml tauml n(also called Maśtemauml h ) pleads with the Almighty to allow a tenth of them to remain in theearth to do his dirty work of afflicting mankind for their sins And so Śaumltauml n became theprince of the demons and their work becomes associated with Śaumltauml n (see Mark 322-23) 4 On heart In the Scriptures heart refers to the hidden inner part of a human wherethe thinking and feeling takes place as opposed to the outer part the body In Englishusage heart is primarily used of the emotions or subconsciousness but in Biblicallanguage all the thinking part of us is implied all the mind in its many functionsBiblically to know something with the heart implies nothing more than to know

something with the head The head-heart dichotomy -popular amongst English speakers-is not a reality in Biblical language 5 On from their faces This literally translates whathas the sense because of them 6 On from [there] with the land The BHS suggeststhe from which is also present in the Samaritan Targum

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2535

25 15 February 2011 Genesis 6

you(s) [a] float7 of trees of cypress8(with) nests you(s) shall effectuate thefloat -(with) lowest [nests] second[level nests] and third [level nests] you

shall effectuate it-9 and then you shallcopher10 from (in)house and fromoutside in the copher 15 And this [is thesize] which you(s) shall effectuate [for]it Three hundred cubits [is] the lengthof the float fifty cubits [is] its breadthand thirty cubits [is] its height and to[a] cubit you shall finish it (up)11 16 [A]meridian [windowhole] you(s) shalleffectuate for the float from above and

the opening of the float in its side youshall set 17 And I see me [Im]causing the inundation -waters-12 tocome over the land for ruining allflesh which in it [is] spirit of lives fromsub(jacent) [to] the skies all which [is]in the land shall exhale [its finalbreath] 18 And then I will cause my

covenant to stand [my covenant] with you And then you(s) shall come to thefloat you(s) and your(s) sons and your(s) woman and the women of your(s)

sons with you(s) 19 And from all thelivingkind13 and from all the flesh14two two15 from every [sort] you(s)shall bring to the float for causing life[survival] with you(s) [a] male and [a]female they shall be 20 From theflapperkind for its kind and from thelarge-quadrupedkind for its kind andfrom all the quiet-moverkind of theground for its kind two two from all

shall come to you(s) for causing life[survival] 21 And you(s) take for you(s) from all food which shall be eatenand so you(s) shall gather to you(s)and then it shall become for you(s) andfor them for food 22 And then No heffectuated like all which ʔɛlōhı m has(laid) him command he has effectuatedso

7 On float This Hebrew noun is used in the Scriptures only of Nō hs ark and the basketin which Mōšɛ h floated 8 On cypress In Hebrew גפר from gupr- a root apparentlylinked to κυπρος cypress 9 On -(with) lowest [nests] second [level nests] and third[level nests] you shall effectuate it- These words are transposed from the end of verse16 as the BHS suggests that they belong here Note that it is here that these pluraladjectives have a plural noun nests to describe 10 On copher This word is coined totranslate the Hebrew noun פר כ ( kop ɛr) and the verb of the same root It can bepronounced by English readers similarly to cover (but with voiceless ph for voiced v)which implies its basic meaning The Hebrew noun kop ɛr appears to be linked to cypress(κυπρος) and to refer to a substance derived from cypress leaves which can be used tomake a red covering like a protective paint or sealant The Hebrew verb means to cover(as) with kop ɛr Both the noun and verb are used figuratively for covering in the sense of atonement for or redemption of a life by blood So this saving ark was covered inside andoutside with kop ɛr a symbol of the saving blood of Messiah 11 On and to [a] cubit youshall finish it (up) These words are transposed here from verse 16 as the BHS suggeststhat they belong here 12 On -waters- The BHS suggests this word was added to theHebrew text to clarify the inundation This would explain the peculiar syntax in theHebrew text here which has ול מים ב מ ה the flood waters rather than ול ב מ מי ה the watersof the flood as in Genesis 7710 and 911 13 On the livingkind Samaritan reads החיהthe livingkind which is in agreement with the Greek Septuagints τῶν κτηνῶν theMasoretic text has the livingהחי 14 On and from all the flesh So read the Samaritanand Septuagint the Masoretic text has from all flesh 15 On two two This repetition

of two implies in pairs The Septuagint and Syriac have two two here and in verse 20as in the Masoretic text of Genesis 79 amp 715 but the Masoretic text has only one two ineach verse Is this due to haplography [Haplography is a common scribal error in whichthe eye skips over a repetition of letters and the hand writes the letters only once]

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2635

2615 February 2011Genesis 7

7 And then ʔɛlōhı m1 said for No hCome -you(s) and all your(s)

house- to the float As you(s) I haveseen righteous before me in this

generation 2 From all the pure large-quadrupedkind you(s) shall take for you(s) seven seven male and female andfrom the large-quadrupedkind which it[is] not pure two two2 male andfemale3 3 also from the pure4

flapperkind of the skies sevenssevens male and female and from theflapperkind which it [is] not pure twotwo male and female5 for (preserving

as) living [their] seed over [the] faces of all the land 4 As for days still[only]seven I [am] (causing)rain over theland forty days and forty nights andthen I shall wipe(away) all the stood-up(substance) which I have effectuatedfrom over the faces of the land 5 Andthen No h effectuated like all which יהוהhas (laid) him command

6 And No h [was] a son of six hundred

years and the inundation has been

waters6 over the land 7 And so cameNo h and his sons and his woman andhis sons women with him to the floatfrom the faces of the waters of the

inundation 8 From the pure large-quadrupedkind and from the large-quadrupedkind which it isnt pure andfrom the flapperkind and from7 allwhich [is] quietly-moving over theground 9 two two they have come toNo h to the float male and female likewhich יהוה8 has (laid) No h command 10

And then it became for the seven daysand the waters of the inundation have

been over the land 11 In the year of the9 six hundred years for the lives of No h in the second [re]newal10 theseventeenth day for the [re]newal inthis day all [the] springs of [the] vastdeep have split(open) and the meshesof the skies have opened 12 And thenthe downpour became over the landforty days and forty nights 13 In the

1 On ʔɛlōhı m The Samaritan and Syriac reads ʔɛlōhı m here Masoretic text has הוהיSeptuagint combines the two as הוהי ʔɛlōhı m I chose ʔɛlōhı m here because throughoutGenesis where יהוה is used in the phrase And יהוה said tofor [name] to אל is used andnot for ל as here With ʔɛlōhı m in the phrase And ʔɛlōhı m said tofor [name] to (seeאלGenesis 917) or for (see Genesis 613)ל is used 2 On two two The Masoretic Textlacks the second two Samaritan Greek Syriac and Vulgate all include it 3 On maleand female male and female So reads the Samaritan and the ancient translations TheMasoretic Text has instead [a] man and his woman twice in this verse in verses 3 9 amp16 it reads as the others male and female 4 On pure This word is present in the

Samaritan and Greek texts but absent from the Masoretic text 5 On and from theflapperkind which it [is] not pure two two male and female Preserved in the Greek Septuagint this fits the pattern given above but seems to have dropped from the textpreserved in all the other texts Genesis 87 amp Leviticus 1115 indicate that Nō h didindeed preserve impure birds on the float and not just the pure ones 6 On -waters-The BHS suggests this word was added to the Hebrew text of Genesis 617 and may nothave originally been here either 7 On from The Masoretic Text omits the singleconsonant translated here as from the Samaritan Greek Syriac and Vulgate includethe word 8 On הוהי Samaritan reads הוהי Masoretic text has ʔɛlōhı m I chose יהוהhere because throughout the rest of the Pentateuch יהוה occurs in the phrase like which_____ has (laid) [name] command (see Exodus 1228 4023 Numbers 822) The phrase is

less commonly found with ʔɛlōhı m and doesnt include the name of the personcommanded (Genesis 716 214) 9 On the This the is present in the Samaritan andSeptuagint but absent from the Masoretic Text 10 On [re]newal This word ש ד ח is usedonly of the [lunar] month its first day and the celebrations associated with its first day

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2735

27 15 February 2011 Genesis 78

bone of this day11 has come No h andŠe m and Ḫauml m and Yap ɛt -the sons of No h- and No hs woman and his sonsthree women with him12 to the float 14

those and all the livingkind for its kindand all the large-quadrupedkind for itskind and all the quiet-moverkindquietly-moving over the ground for itskind and all the flapperkind for itskind every bird every wing13 15 Andso they came to No h to the float twotwo from all the flesh which in it [has]spirit of lives 16 And the [ones] coming -male and female from all flesh- have

come like which ʔɛlōhı m had (laid) himcommand And then יהוה closed-upencompassing him 17 And then becamethe inundation forty days14 over theland and so the waters increased andthen they lifted the float and so it rosefrom over the land 18 And so thewaters became strong and so theyincreased greatly over the land and sothe float went over the faces of the

waters19

And the waters have beenstrong -greatly greatly- over the landand then all the high mountains which

[were] sub(jacent) all the skies werecovered 20 fifteen cubits from abovethe waters have been strong And sothe mountains15 were covered 21 And

so all flesh quietly-moving over the landexhaled [its final breath] in theflapperkind and in the large-quadrupedkind and in the livingkindand in all the swarmerkind swarmingover the land and all the ʔaumldauml m 22 allwhich [had] breath of spirit of lives16 inits inhalers from all which [was] in thedrained[land] has died 23 And so Hewiped(away)17 all the stood-up

(substance) which [was] over the facesof the ground from ʔaumldauml m as-far-aslarge-quadrupedkind as-far-as quiet-moverkind and as-far-as theflapperkind of the skies And so theywere wiped(away) from the land Andthen remained distinctly No h and [theflesh] which [was] with him in the float24 And so the waters became strongover the land fifty and a hundred days

8 And then ʔɛlōhı m remembered

1

Nō h and all the livingkind and allthe large-quadrupedkind which [was]

11 On In the bone of this day This literal translation of the Hebrew text reveals aHebrew idiom the bone of something is its essence its self itself So In the bone of this day conveys the sense In this day itself 12 On with him BHS suggests thisreading which is supported by the Septuagint and the Pseudo-Jonathan Targum andGenesis 816amp18 The Masoretic Text has with them In with him there is theimplication that they are saved through being with righteous Nō h because they are hisfamily A mans family is made up of himself his wife his male offspring and their wivesand his unmarried female offspring 13 On every bird every wing These words arelacking from the Septuagint but present in the Masoretic Syriac and Samaritan textsThe BHS suggests to delete them 14 On forty days The Septuagint has forty days andforty nights as in 712 the Masoretic Samaritan and Syriac texts do not include andforty nights here 15 On the mountains The Septuagint and Syriac have the highmountains here as in the preceding verse which is perhaps correct Masoretic Text andSamaritan has simply the mountains here 16 On breath of spirit of lives TheSeptuagint and Vulgate read simply breath of lives 17 On And so He wiped(away) Soreads the Masoretic Text and Septuagint The King James Version reads And every livingsubstance was destroyed and the BHS suggests that the verb may be mediopassive(Niphal) rather than simple active (Qal) Has the direct object marker ת א not beennoticed Its presence marks all the stood-up(substance) as being an object of atransitive verb rather than the subject of a mediopassive verb 1 On ʔɛlōhı m

remembered Not that Nō h had ceased to be in ʔɛlōhı ms mind Rather this Hebrew verbfor remember implies bringing something to the forefront of ones mind bringing athought into focus ʔɛlōhı ms focus has at this point changed from flooding the world torestoring Nō h and those with him

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2835

2815 February 2011Genesis 8

with him in the float And then ʔɛlōhı mcaused spirit2 to traverse over the land

And then the waters subsided 2 Andthen [the] springs of [the] deep and the

meshes of the skies were confined andso the downpour from skies waswithheld 3 And then the watersreturned from over the land [a] goingand [a] returning And then the waters(became)deficient from [the] end of [the] fifty and a hundred days 4 Andthen the float reposed in the seventh[re]newal in the seventeenth day of the[re]newal over the mountains of

ʔaraumlrauml t3 5 And the waters have been[a] going and [a] becoming deficient as-far-as the tenth [re]newal In the tenthin [day] one for the [re]newal theheads of the mountains have been seen6 And then it became from the end of forty days and then No h opened thewindowhole of the float which he haseffectuated 7 And then he sent(away)the crow4 and then it went out -(a)

going out and (a) returning- as-far-asthe drying of the waters from over theland 8 [And then No h (made)delayseven days]5 And then he sent(away)the dove from with him for seeing

Have the waters (become)lightweightfrom over the faces of the ground 9

And the dove has not found repose forthe concavity of its foot and so it

returned to him to the float as thewaters [were] over the faces of all theland And then he sent his hand andthen he took it and then he caused it tocome to him to the float 10 And then he(made)delay6 still(more) seven otherdays and then he caused addition [for]sending(away) the dove from the float11 And then the dove came to him for[a] time of [an] evening and see A

ripped-off leaf of [an] olive(tree) in itsmouth And then No h knew the watershave (become)lightweight from overthe land 12 And then he (made)delay7

still(more) seven other days and thenhe sent(away) the dove and it has notadded returning to him still(more) 13

And then it became in one and sixhundred years [for the lives of No h]8 inthe first [[re]newal] in [day] one for the[re]newal the waters have drainedfrom over the land And then No hcaused the covering of the float to turn-aside and then he saw and see Thefaces of the ground have drained 14

2 On spirit In this verse wind is implied Ive tried to translate this word ח ו רconsistently as spirit The Latin word spiritus originally meant breath but came to beused to mean the non-physical lifeforce of a living being (animus) All these meanings arewithin the word ח ו ר Indeed it could be argued that wind and breath are non-physicalwhilst made up of moving particles it is the flow of the particles which makes itbreath rather than just being air Is flow physical 3 On the mountains of ʔaraumlrauml tNote that the name ʔaraumlrauml t -Urartu in Assyrian- was the name of a large geographicregion in which there was a kingdom in the early 1st millenium BCE Somewhere in themountain ranges of this large geographic region the float came to rest A mountain aboutthe border of Armenia now bears the name Ararat from this account 4 On the crow After the crow the Septuagint has to know if the water has ceased perhaps from verse8 5 On [And then Nō h (made)delay seven days] This sentence is added at thesuggestion of the BHS Verse 10s other seven days seems to suggest that Nō h haddelayed a first seven days here 6 On And then he (made)delay The BHS says it isprobably to be read this way The Masoretic text has חל י And then he perforated [to doוsomething new] that is he began 7 On And then he (made)delay The Piel verb hasbeen translated as the BHS suggests it should probably be both here and in verse 10 but

what is found here in the Masoretic text is the Niphal חל י י And then he was delayed 8ו On [for the lives of Nō h] The Septuagint has these words here as also found inGenesis 711 Their meaning is implied whether or not they were copied to this locationor they dropped from it

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2935

29 15 February 2011 Genesis 89

And in the second [re]newal in theseven and twentieth day for the [re]newal the land has dried

15 And then ʔɛlōhı m worded(up) to

No h saying 16 Go out from the float you(s) and your(s) woman and your(s) sons and your(s) sons women with

you(s) 17 And9 all the livingkind which[is] with you from all flesh in theflapperkind and in the large-quadrupedkind and in all the quiet-moverkind quietly-moving over theland bring out with you And then theywill swarm in the land and then they

shall (re)produce and then they shallincrease over the land 18 And thenNo h came out and his sons and hiswoman and his sons women with him19 And10 all the livingkind all the large-quadrupedkind and all the flapperkindand all the quiet-moverkind quietly-moving over the land11 for theirfamilies they have come out from thefloat

20 And then No h built [a] ritual(firestand) for יהוה and then he took from all the pure large-quadrupedkindand from all the pure flapperkind andthen he caused to ascend ascenders inthe ritual(firestand) 21 And then יהוהsmelled the smell of the contentmentand then יהוה said to his heart I will

not still(more) cause addition formaking the ground lightweight12

because of the ʔaumldauml m as thehandiwork of the heart of the ʔaumldauml m

[is] bad from his youth and I will notstill(more) cause addition for smitingall living like which I have effectuated

22 Still all the days of the land seedand harvest and coldness and hotnessand warming-season and cooling-season13 and day and night shall notsabbatize

9 And then ʔɛlōhı m goodspoke No hand his sons and then He said for

them (Re)produce and increase andfill the land1 2 And the fear of you(pl)and the breaking-dread of you(pl) isover all the livingkind of the land 2[andover all the large-quadrupedkind] andover all the flapperkind of the skies[and]3 in all which the ground quietly-moves and in all the fishes of the seain your(pl) hand they have been given3 All quiet-moverkind which it [is] livingshall be for you(pl) for food likegreenness of vegetation I have givenfor you(pl) all 4 Distinctly flesh in itsbreather [its blood]4 you(pl) shall noteat 5 And distinctly your(pl) blood for

your(pl) breathers I seek from [the]hand of all [the] livingkind I seek it andfrom the hand of the ʔaumldauml m from the

9 On And Samaritan Septuagint and Syriac include Masoretic Text omits 10 OnAnd Samaritan Septuagint Syriac and Vulgate include most manuscripts of theMasoretic Text omit 11 On all the large-quadrupedkind and all the flapperkind and allthe quiet-moverkind quietly-moving over the land So reads the Septuagint but theMasoretic Text reads all the quiet-moverkind and all the flapperkind all [those] quietly-moving over the land and the Samaritan reads all the flapperkind and all the quiet-moverkind quietly-moving over the land 12 On for making the ground lightweightHebrew idiom to curse belittle make to be of little value 13 On warming-season andcooling-season Traditionally translated summer and winter these two seasonsapparently make up the whole year But the focus of warming-season is the fruit of summer and cooling-season seems to include autumn and winter 1 On (Re)produceand increase and fill the land These are again the words of Genesis 128 signifying anew beginning albeit man is already bad from his youth now (Genesis 821) 2 On [andover all the large-quadrupedkind] Absent from the Hebrew texts suggested by the

manuscripts of the Septuagint 3 On [and] Present in some manuscripts of theMasoretic Text and Samaritan Pentateuch 4 On [its blood] The BHS suggests this is agloss -an addition to the text- to explain the meaning of in its breather The Hebrewsyntax of the verse would be more usual without it

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3035

3015 February 2011Genesis 9

hand of the man and5 his brother I seek the breather of the ʔaumldauml m

6 [One] spilling the blood of theʔaumldauml m

~ in the ʔaumldauml m6 his blood shall bespilt

as in [the] silhouette of ʔɛlōhı m~ He has effectuated the ʔaumldauml m7 And you(pl) (Re)produce and

increase~[And]7 swarm in the land and

dominate8 in it8 And then ʔɛlōhı m said to No h and to

his sons with him saying 9 And I see

me [Im] causing my covenant tostand [my covenant] with you(pl) andwith your(pl) seed after you(pl) 10

And with all the breatherkind of thelivingkind which [is] with you(pl) inthe flapperkind and9 in the large-quadrupedkind and in all thelivingkind of the land with you(pl)from all the out-goers of the float [forall the livingkind of the land]10 11 And

so I cause my covenant to stand with you(pl) and all flesh shall not be cutoff still(more) from the waters of theinundation and there shall not be still(more) [an] inundation for ruining theland 12 And then ʔɛlōhı m said This[is] the sign of the covenant which I[am] giving between me and you(pl)

and all breatherkind of livingkindwhich [is] with you(pl) for generationsof unseentime 13 My bow I have givenin the cloud and so it shall be for [a]

sign of [a] covenant between me andthe land 14 And then it shall be in myclouding a cloud over the land andthen shall be seen the bow in the cloud15 And then I will remember mycovenant which [is] between me and

you(pl) and all breatherkind of livingkind in all flesh and the watersshall not still(more) become for [an]inundation for ruining all flesh 16 And

so the bow shall be in the cloud and Iwill see it for remembering [a]covenant of unseentime betweenʔɛlōhı m and all breatherkind of livingkind in all flesh which [is] overthe land 17 And then ʔɛlōhı m said toNo h This [is] the sign of the covenantwhich I have caused to stand betweenme and all flesh which [is] over theland

18 And so the sons of No h became thegoers-out from the float Še m andḪauml m and Yap ɛt And Ḫauml m [was] thefather of Kanaʕan 19 Three [are] thesethe sons of No h and from these hasshcattered11 all the land

20 And then No h perforated [tobecome] a man of the ground and then

5 On and Some Masoretic manuscripts the Cairo Genizah the Samaritan Syriac and Vulgate include this word Without it the man of his brother could be understood6 On in the ʔaumldauml m That is by the ʔaumldauml m In both Biblical Hebrew and Greek in not

only used as a locative preposition but is also used to signify the agent bythrough whomsomething is done 7 On [And] The ancient translations the Samaritan version and afew manuscripts of the Masoretic Text include this and 8 On [dominate] The knowntexts have increase ו רב ו as already found earlier in this verse but the BHS suggests itbe emended to ו רד ו dominate on the basis of Genesis 128 Origens recension of theSeptuagint (that found in his Hexapla) supports this emendation reading κατακυριεύσατεαὐτῆς as in Genesis 128 As can be seen a scribal error involving a single letter couldchange ו רד ו dominate into ו רב ו increase 9 On and The Cairo Genizah SamaritanSeptuagint Syriac and some Targums support this and The Masoretic text omits it10 On [for all the livingkind of the land] These words are absent from the Septuagintand the BHS suggests that they are perhaps to be deleted 11 On shcattered The root

נפץ at some times means to scatter and at other times means to shatter Were theseperhaps originally two distinct roots I have coined a word shcattered to translate this verb leaving it to the reader to recognise the verb and determine from each contextwhich sense is meant

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3135

31 15 February 2011 Genesis 9-19

he planted [a] vineyard 21 And then hedrank from the wine and then he wasintoxicated And then he revealedhimself in the midst of his tent 22 And

then Ḫauml m -the father of Kanaʕan- sawthe nakedness of his father And thenhe (made) [it] manifest12 for his twobrothers in the outside 23 And thenŠe m and Yap ɛt took the cloth and thenthey set [it] over the shoulder(girdle) of the two of them and then they wentbackward and then they covered(up)the nakedness of their father and theirfaces [were] backward and the

nakedness of their father they have notseen 24 And then No h awoke from hiswine and then he knew what his smallson13 has effectuated for him 25 Andthen he said

Accursed [is] Kanaʕan~ Servant of servants14 shall he be for

his brothers26 And then he saidGoodspoken [is] יהוה ʔɛlōhı m of Še m

~ and let Kanaʕan be [a] servant forhim27 Let ʔɛlōhı m cause spreading(open)

15 for Yap ɛt~ and let him settle in the tents of

Še mand let Kanaʕan be

~ servant for him28 And then No h lived after the

inundation three hundred years andfifty years 29 And then all the days of

No h became nine hundred years andfifty years and then he died

102 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

112 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

122 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

132 3 4 5 6 7 8 9 10 11 12 13 14 15 16 1718

142 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24

152 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21

162 3 4 5 6 7 8 9 10 11 12 13 14 15 16

172 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27

182 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33

192 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38

12 On (made)manifest Such is the root meaning of this verb It usually refers tomanifesting something by narrating it Whether by word or deed Ḫauml m manifested hisfathers nakedness -that which is to be covered not exposed- and thus he greatly shamedhis father 13 On his small son Nō hs younger son The order of Nō hs sons is alwaysfound in Scripture as Še m and Ḫauml m and Yap ɛt and this may imply birth order TheBook of Jubilees gives this order and specifically states birth years for each This ordermakes Ḫauml m the middle son younger only than Še m Could it be that the small sonreferred to here is in fact Nō hs grandson Kanaʕan who perhaps on being informed of Nō hs nakedness effectuated some unmentioned evil even worse than Ḫauml m did It isKanaʕan that becomes the subject of the curses that follow In the Book of Jubilees710-14 it applies the phrase younger son to the youngest son of Ḫauml m [Nō h] knew allthat his younger son had done unto him and he cursed his son and said Cursed beCanaan And Ham knew that his father had cursed his younger son and he wasdispleased that he had cursed his son and he parted from his father he and his sons with

him Cush and Mizraim and Put and Canaan but neither does it explain what this younger son Kanaʕan actually did 14 On Servant of servants This means a mostservant-like servant Likewise King of kings means a most kingly king 15 On Letcause spreading(open) This verb sounds almost the same as the name Yap ɛt

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3235

3215 February 2011Genesis 20-50

202 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18

212 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

222 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24

232 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

242 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55 56 57 58 59 60

61 62 63 64 65 66 67

252 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

262 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35

272 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46

282 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

292 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35

302 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43

312 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55

322 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

332 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

34

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31

352 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

362 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43

372 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36

382 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

30

392 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

402 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

412 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55 56 57

422 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38

432 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 3031 32 33 34

442 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

452 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28

462 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

472 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31

482 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

492 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33

50

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3335

33 15 February 2011 Deuteronomy 1-22

12 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29 30 31 32

33 34 35 36 37 38 39 40 41 42 43 44 45 46

22 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29 30 31 3233 34 35 36 37

32 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29

42 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29 30 31 32

33 34 35 36 37 38 39 40 41 42 43 44 45 46 47

48 49

5

2 3 4 5 6 I [am] your(s)יהוה ʔɛlōhı m

which I have caused you(s) toexit from the land of Egypt from ahouse of servants 7 There shall not befor you(s) other ʔɛlōhı m against myface 8 You(s) shall not make for you(s)an idol statue1 Every appearancewhich [is] in skies from above or which[is] in the land from sub(jacent) orwhich [is] in the seas from sub(jacent)to the land 9 10 11 12 13 14 15 16 17 18 19

20 21 22 23 24 25 26 27 28 29 30 31 32 33

6

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25

72 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26

82 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20

92 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29

10

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

112 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

122 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

132 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18

142 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

152 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

162 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

172 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

182 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

192 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21

202 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

212 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

222 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

30

1 On idol statue This Hebrew word is only used Biblically for statues involved inworship

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3435

3415 February 2011Deuteronomy 2324

232 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25

24Because a man takes a womanand then1 he marries her and

then it happens if she doesnt findfavour in his eyes because he has foundin her a nakedness of a thing and thenhe writes2 for her an account of cuttingoff and then he gives in her hand and

then he sends her from his house 2 andthen she exits from his house and thenshe goes and then she becomes foranother man 3 and then the latter man

hates her and then3 he writes for heran account of cutting off and then hegives in her hand and then he sendsher from his house or because thelatter man dies which he took her to

1 On Because a man takes a woman and then Here יהוה first tackles this manmadecustom which he hated (Mal 216) rather than endure in the oneness that יהוה haddesigned a man and his wife to endure in (Gen 224) the people had a custom of sendingtheir wives away because they had ceased to look on them with favour They sent themwith a written account which in their eyes severed the oneness of the marriage In three verses יהוה outlines 1) their divorce custom 2) what it caused the woman to do and 3)what the woman was likely to suffer In the fourth verse he applies a penalty to the onewho has initiated this chain of events the man who divorced her in the first place isrestricted from taking her again The wife which he chose not to treasure has become

forbidden to him he thus cannot chose to do love or hatred to her anymore for his choicehas been made and has produced defilement and abominable consequence Evidently יהוהwanted His people to see the bad consequences of this custom of theirs and perhapssome of them would hesitate from divorcing their wives Why did He not absolutely forbiddivorce Messiah answers that it was because of their stubbornness (Mt 198) forbiddingthe custom would not stop them doing it Messiahs teaching deals more completely withdivorce in as much as it reveals the will of הוהי will for marriage that what He has boundshould be honoured until death (Mk 102-12 1Cor 739) יהוה also supplies His Spirit tothose who receive Messiahs teaching so that now His people may not be natural hard-hearted carnal and rebellious in their customs but instead agreeable to יהוה andempowered to do all His will 2 On and then he writes This is just another link in thechain of events marked just like the other links with the consecutive preterite It is not as

the KJV or as the Pharisees took it(Mt 197) that the man is commanded to do any of thisIndeed this passage does not even approve of what he does but instead penalises him forthis action(v4) This passage does not approve of divorce on the basis of a nakedness of athing or on the basis that he hates her (v3)Therefore any discussion of sufficientgrounds for divorce is made void even as יהוה has given no approval of this custom onany grounds 3 On the latter man hates her and then The first verse narrates thewomans husbands actions because he finds in her a nakedness of a thing and this versenarrates the latter mans actions on the basis that he hates her The Pharisaic schools of Hillel and Shammai took a nakedness of a thing as though יהוה had indicated in thisphrase what was sufficient grounds for divorce and then they argued about what anakedness of a thing could mean whether it be as mild as spoiling the food (Hillel) or as

severe as sexual sin (Shammai) But this latter man divorces because he hates herWould either party argue that יהוה had indicated that hatred is sufficient grounds fordivorce Rather it is all merely a narrative without any sanctioning of divorce or anyrestriction until verse 4

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3535

35 15 February 2011 Deuteronomy 24-34

him for a woman 4 he shall not be able4

-her husband the first which he senther- to return to take her to become forhim for a woman after which she has

caused herself to become defiled for it[is] an abomination5 against the face of יהוה and you shall not cause the land tosin which yourיהוה ʔɛlōhı m gives to you[for] property 5 6 7 8 9 10 11 12 13 14 15 16

17 18 19 20 21 22

252 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19

262 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19

272 3 4 5 6 7 8 9 10 11 12 13 14 15 16 1718 19 20 21 22 23 24 25 26

282 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55 56 57 58 59 60

61 62 63 64 65 66 67 68

292 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

302 3 4 5 6 7 8 9 10 11 12 13 14 15 16 1718 19 20

312 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

30

322 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52

332 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

342 3 4 5 6 7 8 9 10 11 12

4 On he shall not be able See verse 1s notes regarding this restriction placed on thehusband] [On her husband In this whole narrative יהוה calls nobody but the firsthusband her husband] [On she has caused herself to become defiled This passive

reflexive verb states that she has caused herself to be defiled She has caused herself tobe defiled by the actions she took in verse 2 which were provoked by her husbandsactions in verse 1 This clearly shows that the second relationship was a defiling sexualrelationship -a form of sexual immorality and not a pure marriage in s eyes- for herיהוהhusband still lived (Rom 73) The divorced woman who understands this thus hasopportunity to not be defiled by entering a second relationship 5 On it [is] anabomination יהוה shows His disapproval of this entire situation so that His people mightlikewise sense the abomination of the defiling sexual relationship between a mans womanand another man It is not the taking back of the defiled wife that is abomination butrather to do so would be to receive what has been defiled by a defilement which should beseen as a defilement the relationship with a man other than her husband Likewise יהוה

has considered His people defiled which have broken faith with Him and whored afteridols (Jer 3 1) And yet as defiled as they have become from their other lovers He calls

Page 23: Scriptures Of The Faith Once Delivered

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2335

23 15 February 2011 Genesis 56

and daughters 17 And so all the days of Mahlalɛʔe l became five and ninety

years and eight hundred years Andthen he died

18 And so Yarɛd lived two and sixty years and a hundred years1 and thenhe caused(to)birth Hɛnō k 19 And then

Yarɛd lived after his causing[the]birth[of] Hɛno k eight hundred years And sohe caused(to)birth sons and daughters20 And so all the days of Yarɛd becametwo and sixty years and nine hundred

years And then he died21 And so Hɛno k lived five and sixty

years and then he caused(to)birthMatušalah 22 And then Hɛno k went(toand fro)2 with the ʔɛlōhı m3 after hiscausing[the]birth[of] Matušalah threehundred years And so he caused(to)birth sons and daughters 23 And so allthe days of Hɛno k became five andsixty years and three hundred years 24

And so Hɛno k went(to and fro) with theʔɛlōhı m And [then] he wasnt[found]4

as ʔɛlōhı m has taken him25 And so Matušalah lived seven andeighty years and a hundred years5 andthen he caused(to)birth Lamɛk 26 Andthen Matušalah lived after his causing[the]birth[of] Lamɛk two and eighty

years and seven hundred years And sohe caused(to)birth sons and daughters

27 And so all the days of Matušalahbecame nine and sixty years and ninehundred years And then he died

28 And so Lamɛk lived two and eighty

years and a hundred years6 and thenhe caused(to)birth a son 29 And thenhe called his name No h7 saying This[one] shall make us sigh [relief] fromour works8 and from the travail of ourhands from the ground which יהוה hascursed it 30 And then Lamɛk livedafter his causing[the]birth[of] No h fiveand ninety years and five hundred

years And so he caused(to)birth sons

and daughters 31 And so all the days of Lamɛk became seven and seventy yearsand seven hundred years And then hedied 32 And so No h became a son of five hundred years and then No hcaused(to)birth Še m Ḫauml m and Yap ɛt

6 And then it became as the ʔaumldauml mhas perforated1 for increasing over

the face of the ground and daughtershave been birthed for them 2 And then

the sons of the ʔɛlōhı m saw2 thedaughters of the ʔaumldauml m as good they[were] And then they took for themwomen from all which they haveelected 3 And then יהוה said My spiritshall not reckon in the ʔaumldauml m forunseentime in their erring he [is] flesh

And so his days will become a hundred1 On and a hundred years The Samaritan version (and a medieval manuscript of theMasoretic Text) does not have these words The Samaritan version mentions 785 years inthe next verse (instead of 800) and gives a total of 847 years in verse 20 (instead of 962) 2 On And then Hɛnō k went(to and fro) The Greek text interprets this as but Hɛnō k didwell-please the Almighty and similarly in verse 24 See again Hebrews 115 3 On Andthen Hɛnō k went(to and fro) with the ʔɛlōhı m Some Latin Vulgate manuscripts andGreek manuscripts insert And then Hɛnō k lived here no doubt in imitation of thesurrounding pattern 4 On he wasnt[found] found is found in the Greek text and inHebrews 115 5 On seven and eighty years and a hundred years The Greek text has167 years before fathering Lamɛk and 802 years after to make the same total number of years of Matušalahs life 969 The Samaritan text has 67 and 653 and a total of 7206 On two and eighty years and a hundred years The Samaritan version has 53 yearsbefore fathering Nō h 600 years after and a total of 653 years 7 On Nō h The name isspelled with the first two letters of the root for sigh here but may be derived from a

similar root meaning repose 8 On works So reads the Samaritan Greek Syriac and Vulgate and many medieval manuscripts of the Masoretic Text others read work1 On perforated That is humankind figuratively broke through to do something newhe began to increase 2 On saw In the sense of regarded as in Genesis 14

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2435

2415 February 2011Genesis 6

and twenty years 4 The nɛp ılı m3 havebeen in the land in those days and alsoafter so when the sons of the ʔɛlōhı mcome to the daughters the ʔaumldauml m and

then they birth for them These [were]the forceful (ones) from unseentimethe men of the name

5 And then יהוה saw as vast thebadness of the ʔaumldauml m in the land andall the handiwork of the cogitations of his heart4 [was] only bad all the day 6

And then יהוה sighed as He haseffectuated the ʔaumldauml m in the land andthen He travailed (Himself) to His

heart 7 And then יהוה said I will wipe(away) the ʔaumldauml m which I have createdfrom over the faces of the ground fromʔaumldauml m as-far-as beast as-far-as quiet-moverkind and as-far-as theflapperkind of the skies as I havesighed as I have effectuated them 8

And No h has found favour in the eyesof הוהי

9 These [are] the generations of No hNo h [was] (a) righteous man complete

he has been in his generations Withthe ʔɛlōhı m No h has gone(to and fro) 10

And then No h caused(to)birth threesons Še m Ḫauml m and Yap ɛt 11 And thenthe land (became) ruined (before)thefaces the ʔɛlōhı m and so the land(became) filled [with] wrong 12 Andthen ʔɛlōhı m saw the land and see Ithas (been) ruined as all flesh over theland has caused its way to be ruined

13 And then ʔɛlōhı m said for No h[An] end of all flesh has come (before)my faces as the land is filled [with]wrong from their faces5 and see me[Im] causing them to be ruined from[there] with the land6 14 Effectuate for

3 On The nɛp ılı m The non-canonical books 1Enoch and Jubilees relate the story of thesegiants the nɛp ılı m the offspring of a forbidden union between human women and angels

(the sons of the ʔɛlōhı m see Job 16 21) who are male in form These angelic fathersare the angels which kept not their first estate but left their own habitation and the Almighty sent them to a prison for spirits where they are reserved in everlasting chainsunder darkness unto the judgment of the great day (see Jude 16 amp 2Peter 24) [These Apostolic writings relate and affirm understanding previously recorded in works such as1Enoch and Jubilees] These angels are the spirits in prison which sometime weredisobedient when once the longsuffering of [ʔɛlōhı m] waited in the days of Nō h while theark was a preparing wherein few that is eight souls were saved by water (1Peter319-20) Their gigantic offspring the nɛp ılı m killed and devoured animals and humanswith an insatiable appetite and were greatly feared and remembered and worshiped bymen The Almighty decreed the destruction of their flesh but being the hybrids of immortal and mortal beings their spirits lived on as the unclean spirits the evil spiritsknown as demons Hence it is said that the nations worship demons and not gods theirname of the giants lives on with their spirits After the flood in response to Nō hs prayerthe Almighty ordered the spirits of the giants to be bound in a spiritual prison but Śauml tauml n(also called Maśtemauml h ) pleads with the Almighty to allow a tenth of them to remain in theearth to do his dirty work of afflicting mankind for their sins And so Śaumltauml n became theprince of the demons and their work becomes associated with Śaumltauml n (see Mark 322-23) 4 On heart In the Scriptures heart refers to the hidden inner part of a human wherethe thinking and feeling takes place as opposed to the outer part the body In Englishusage heart is primarily used of the emotions or subconsciousness but in Biblicallanguage all the thinking part of us is implied all the mind in its many functionsBiblically to know something with the heart implies nothing more than to know

something with the head The head-heart dichotomy -popular amongst English speakers-is not a reality in Biblical language 5 On from their faces This literally translates whathas the sense because of them 6 On from [there] with the land The BHS suggeststhe from which is also present in the Samaritan Targum

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2535

25 15 February 2011 Genesis 6

you(s) [a] float7 of trees of cypress8(with) nests you(s) shall effectuate thefloat -(with) lowest [nests] second[level nests] and third [level nests] you

shall effectuate it-9 and then you shallcopher10 from (in)house and fromoutside in the copher 15 And this [is thesize] which you(s) shall effectuate [for]it Three hundred cubits [is] the lengthof the float fifty cubits [is] its breadthand thirty cubits [is] its height and to[a] cubit you shall finish it (up)11 16 [A]meridian [windowhole] you(s) shalleffectuate for the float from above and

the opening of the float in its side youshall set 17 And I see me [Im]causing the inundation -waters-12 tocome over the land for ruining allflesh which in it [is] spirit of lives fromsub(jacent) [to] the skies all which [is]in the land shall exhale [its finalbreath] 18 And then I will cause my

covenant to stand [my covenant] with you And then you(s) shall come to thefloat you(s) and your(s) sons and your(s) woman and the women of your(s)

sons with you(s) 19 And from all thelivingkind13 and from all the flesh14two two15 from every [sort] you(s)shall bring to the float for causing life[survival] with you(s) [a] male and [a]female they shall be 20 From theflapperkind for its kind and from thelarge-quadrupedkind for its kind andfrom all the quiet-moverkind of theground for its kind two two from all

shall come to you(s) for causing life[survival] 21 And you(s) take for you(s) from all food which shall be eatenand so you(s) shall gather to you(s)and then it shall become for you(s) andfor them for food 22 And then No heffectuated like all which ʔɛlōhı m has(laid) him command he has effectuatedso

7 On float This Hebrew noun is used in the Scriptures only of Nō hs ark and the basketin which Mōšɛ h floated 8 On cypress In Hebrew גפר from gupr- a root apparentlylinked to κυπρος cypress 9 On -(with) lowest [nests] second [level nests] and third[level nests] you shall effectuate it- These words are transposed from the end of verse16 as the BHS suggests that they belong here Note that it is here that these pluraladjectives have a plural noun nests to describe 10 On copher This word is coined totranslate the Hebrew noun פר כ ( kop ɛr) and the verb of the same root It can bepronounced by English readers similarly to cover (but with voiceless ph for voiced v)which implies its basic meaning The Hebrew noun kop ɛr appears to be linked to cypress(κυπρος) and to refer to a substance derived from cypress leaves which can be used tomake a red covering like a protective paint or sealant The Hebrew verb means to cover(as) with kop ɛr Both the noun and verb are used figuratively for covering in the sense of atonement for or redemption of a life by blood So this saving ark was covered inside andoutside with kop ɛr a symbol of the saving blood of Messiah 11 On and to [a] cubit youshall finish it (up) These words are transposed here from verse 16 as the BHS suggeststhat they belong here 12 On -waters- The BHS suggests this word was added to theHebrew text to clarify the inundation This would explain the peculiar syntax in theHebrew text here which has ול מים ב מ ה the flood waters rather than ול ב מ מי ה the watersof the flood as in Genesis 7710 and 911 13 On the livingkind Samaritan reads החיהthe livingkind which is in agreement with the Greek Septuagints τῶν κτηνῶν theMasoretic text has the livingהחי 14 On and from all the flesh So read the Samaritanand Septuagint the Masoretic text has from all flesh 15 On two two This repetition

of two implies in pairs The Septuagint and Syriac have two two here and in verse 20as in the Masoretic text of Genesis 79 amp 715 but the Masoretic text has only one two ineach verse Is this due to haplography [Haplography is a common scribal error in whichthe eye skips over a repetition of letters and the hand writes the letters only once]

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2635

2615 February 2011Genesis 7

7 And then ʔɛlōhı m1 said for No hCome -you(s) and all your(s)

house- to the float As you(s) I haveseen righteous before me in this

generation 2 From all the pure large-quadrupedkind you(s) shall take for you(s) seven seven male and female andfrom the large-quadrupedkind which it[is] not pure two two2 male andfemale3 3 also from the pure4

flapperkind of the skies sevenssevens male and female and from theflapperkind which it [is] not pure twotwo male and female5 for (preserving

as) living [their] seed over [the] faces of all the land 4 As for days still[only]seven I [am] (causing)rain over theland forty days and forty nights andthen I shall wipe(away) all the stood-up(substance) which I have effectuatedfrom over the faces of the land 5 Andthen No h effectuated like all which יהוהhas (laid) him command

6 And No h [was] a son of six hundred

years and the inundation has been

waters6 over the land 7 And so cameNo h and his sons and his woman andhis sons women with him to the floatfrom the faces of the waters of the

inundation 8 From the pure large-quadrupedkind and from the large-quadrupedkind which it isnt pure andfrom the flapperkind and from7 allwhich [is] quietly-moving over theground 9 two two they have come toNo h to the float male and female likewhich יהוה8 has (laid) No h command 10

And then it became for the seven daysand the waters of the inundation have

been over the land 11 In the year of the9 six hundred years for the lives of No h in the second [re]newal10 theseventeenth day for the [re]newal inthis day all [the] springs of [the] vastdeep have split(open) and the meshesof the skies have opened 12 And thenthe downpour became over the landforty days and forty nights 13 In the

1 On ʔɛlōhı m The Samaritan and Syriac reads ʔɛlōhı m here Masoretic text has הוהיSeptuagint combines the two as הוהי ʔɛlōhı m I chose ʔɛlōhı m here because throughoutGenesis where יהוה is used in the phrase And יהוה said tofor [name] to אל is used andnot for ל as here With ʔɛlōhı m in the phrase And ʔɛlōhı m said tofor [name] to (seeאלGenesis 917) or for (see Genesis 613)ל is used 2 On two two The Masoretic Textlacks the second two Samaritan Greek Syriac and Vulgate all include it 3 On maleand female male and female So reads the Samaritan and the ancient translations TheMasoretic Text has instead [a] man and his woman twice in this verse in verses 3 9 amp16 it reads as the others male and female 4 On pure This word is present in the

Samaritan and Greek texts but absent from the Masoretic text 5 On and from theflapperkind which it [is] not pure two two male and female Preserved in the Greek Septuagint this fits the pattern given above but seems to have dropped from the textpreserved in all the other texts Genesis 87 amp Leviticus 1115 indicate that Nō h didindeed preserve impure birds on the float and not just the pure ones 6 On -waters-The BHS suggests this word was added to the Hebrew text of Genesis 617 and may nothave originally been here either 7 On from The Masoretic Text omits the singleconsonant translated here as from the Samaritan Greek Syriac and Vulgate includethe word 8 On הוהי Samaritan reads הוהי Masoretic text has ʔɛlōhı m I chose יהוהhere because throughout the rest of the Pentateuch יהוה occurs in the phrase like which_____ has (laid) [name] command (see Exodus 1228 4023 Numbers 822) The phrase is

less commonly found with ʔɛlōhı m and doesnt include the name of the personcommanded (Genesis 716 214) 9 On the This the is present in the Samaritan andSeptuagint but absent from the Masoretic Text 10 On [re]newal This word ש ד ח is usedonly of the [lunar] month its first day and the celebrations associated with its first day

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2735

27 15 February 2011 Genesis 78

bone of this day11 has come No h andŠe m and Ḫauml m and Yap ɛt -the sons of No h- and No hs woman and his sonsthree women with him12 to the float 14

those and all the livingkind for its kindand all the large-quadrupedkind for itskind and all the quiet-moverkindquietly-moving over the ground for itskind and all the flapperkind for itskind every bird every wing13 15 Andso they came to No h to the float twotwo from all the flesh which in it [has]spirit of lives 16 And the [ones] coming -male and female from all flesh- have

come like which ʔɛlōhı m had (laid) himcommand And then יהוה closed-upencompassing him 17 And then becamethe inundation forty days14 over theland and so the waters increased andthen they lifted the float and so it rosefrom over the land 18 And so thewaters became strong and so theyincreased greatly over the land and sothe float went over the faces of the

waters19

And the waters have beenstrong -greatly greatly- over the landand then all the high mountains which

[were] sub(jacent) all the skies werecovered 20 fifteen cubits from abovethe waters have been strong And sothe mountains15 were covered 21 And

so all flesh quietly-moving over the landexhaled [its final breath] in theflapperkind and in the large-quadrupedkind and in the livingkindand in all the swarmerkind swarmingover the land and all the ʔaumldauml m 22 allwhich [had] breath of spirit of lives16 inits inhalers from all which [was] in thedrained[land] has died 23 And so Hewiped(away)17 all the stood-up

(substance) which [was] over the facesof the ground from ʔaumldauml m as-far-aslarge-quadrupedkind as-far-as quiet-moverkind and as-far-as theflapperkind of the skies And so theywere wiped(away) from the land Andthen remained distinctly No h and [theflesh] which [was] with him in the float24 And so the waters became strongover the land fifty and a hundred days

8 And then ʔɛlōhı m remembered

1

Nō h and all the livingkind and allthe large-quadrupedkind which [was]

11 On In the bone of this day This literal translation of the Hebrew text reveals aHebrew idiom the bone of something is its essence its self itself So In the bone of this day conveys the sense In this day itself 12 On with him BHS suggests thisreading which is supported by the Septuagint and the Pseudo-Jonathan Targum andGenesis 816amp18 The Masoretic Text has with them In with him there is theimplication that they are saved through being with righteous Nō h because they are hisfamily A mans family is made up of himself his wife his male offspring and their wivesand his unmarried female offspring 13 On every bird every wing These words arelacking from the Septuagint but present in the Masoretic Syriac and Samaritan textsThe BHS suggests to delete them 14 On forty days The Septuagint has forty days andforty nights as in 712 the Masoretic Samaritan and Syriac texts do not include andforty nights here 15 On the mountains The Septuagint and Syriac have the highmountains here as in the preceding verse which is perhaps correct Masoretic Text andSamaritan has simply the mountains here 16 On breath of spirit of lives TheSeptuagint and Vulgate read simply breath of lives 17 On And so He wiped(away) Soreads the Masoretic Text and Septuagint The King James Version reads And every livingsubstance was destroyed and the BHS suggests that the verb may be mediopassive(Niphal) rather than simple active (Qal) Has the direct object marker ת א not beennoticed Its presence marks all the stood-up(substance) as being an object of atransitive verb rather than the subject of a mediopassive verb 1 On ʔɛlōhı m

remembered Not that Nō h had ceased to be in ʔɛlōhı ms mind Rather this Hebrew verbfor remember implies bringing something to the forefront of ones mind bringing athought into focus ʔɛlōhı ms focus has at this point changed from flooding the world torestoring Nō h and those with him

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2835

2815 February 2011Genesis 8

with him in the float And then ʔɛlōhı mcaused spirit2 to traverse over the land

And then the waters subsided 2 Andthen [the] springs of [the] deep and the

meshes of the skies were confined andso the downpour from skies waswithheld 3 And then the watersreturned from over the land [a] goingand [a] returning And then the waters(became)deficient from [the] end of [the] fifty and a hundred days 4 Andthen the float reposed in the seventh[re]newal in the seventeenth day of the[re]newal over the mountains of

ʔaraumlrauml t3 5 And the waters have been[a] going and [a] becoming deficient as-far-as the tenth [re]newal In the tenthin [day] one for the [re]newal theheads of the mountains have been seen6 And then it became from the end of forty days and then No h opened thewindowhole of the float which he haseffectuated 7 And then he sent(away)the crow4 and then it went out -(a)

going out and (a) returning- as-far-asthe drying of the waters from over theland 8 [And then No h (made)delayseven days]5 And then he sent(away)the dove from with him for seeing

Have the waters (become)lightweightfrom over the faces of the ground 9

And the dove has not found repose forthe concavity of its foot and so it

returned to him to the float as thewaters [were] over the faces of all theland And then he sent his hand andthen he took it and then he caused it tocome to him to the float 10 And then he(made)delay6 still(more) seven otherdays and then he caused addition [for]sending(away) the dove from the float11 And then the dove came to him for[a] time of [an] evening and see A

ripped-off leaf of [an] olive(tree) in itsmouth And then No h knew the watershave (become)lightweight from overthe land 12 And then he (made)delay7

still(more) seven other days and thenhe sent(away) the dove and it has notadded returning to him still(more) 13

And then it became in one and sixhundred years [for the lives of No h]8 inthe first [[re]newal] in [day] one for the[re]newal the waters have drainedfrom over the land And then No hcaused the covering of the float to turn-aside and then he saw and see Thefaces of the ground have drained 14

2 On spirit In this verse wind is implied Ive tried to translate this word ח ו רconsistently as spirit The Latin word spiritus originally meant breath but came to beused to mean the non-physical lifeforce of a living being (animus) All these meanings arewithin the word ח ו ר Indeed it could be argued that wind and breath are non-physicalwhilst made up of moving particles it is the flow of the particles which makes itbreath rather than just being air Is flow physical 3 On the mountains of ʔaraumlrauml tNote that the name ʔaraumlrauml t -Urartu in Assyrian- was the name of a large geographicregion in which there was a kingdom in the early 1st millenium BCE Somewhere in themountain ranges of this large geographic region the float came to rest A mountain aboutthe border of Armenia now bears the name Ararat from this account 4 On the crow After the crow the Septuagint has to know if the water has ceased perhaps from verse8 5 On [And then Nō h (made)delay seven days] This sentence is added at thesuggestion of the BHS Verse 10s other seven days seems to suggest that Nō h haddelayed a first seven days here 6 On And then he (made)delay The BHS says it isprobably to be read this way The Masoretic text has חל י And then he perforated [to doוsomething new] that is he began 7 On And then he (made)delay The Piel verb hasbeen translated as the BHS suggests it should probably be both here and in verse 10 but

what is found here in the Masoretic text is the Niphal חל י י And then he was delayed 8ו On [for the lives of Nō h] The Septuagint has these words here as also found inGenesis 711 Their meaning is implied whether or not they were copied to this locationor they dropped from it

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2935

29 15 February 2011 Genesis 89

And in the second [re]newal in theseven and twentieth day for the [re]newal the land has dried

15 And then ʔɛlōhı m worded(up) to

No h saying 16 Go out from the float you(s) and your(s) woman and your(s) sons and your(s) sons women with

you(s) 17 And9 all the livingkind which[is] with you from all flesh in theflapperkind and in the large-quadrupedkind and in all the quiet-moverkind quietly-moving over theland bring out with you And then theywill swarm in the land and then they

shall (re)produce and then they shallincrease over the land 18 And thenNo h came out and his sons and hiswoman and his sons women with him19 And10 all the livingkind all the large-quadrupedkind and all the flapperkindand all the quiet-moverkind quietly-moving over the land11 for theirfamilies they have come out from thefloat

20 And then No h built [a] ritual(firestand) for יהוה and then he took from all the pure large-quadrupedkindand from all the pure flapperkind andthen he caused to ascend ascenders inthe ritual(firestand) 21 And then יהוהsmelled the smell of the contentmentand then יהוה said to his heart I will

not still(more) cause addition formaking the ground lightweight12

because of the ʔaumldauml m as thehandiwork of the heart of the ʔaumldauml m

[is] bad from his youth and I will notstill(more) cause addition for smitingall living like which I have effectuated

22 Still all the days of the land seedand harvest and coldness and hotnessand warming-season and cooling-season13 and day and night shall notsabbatize

9 And then ʔɛlōhı m goodspoke No hand his sons and then He said for

them (Re)produce and increase andfill the land1 2 And the fear of you(pl)and the breaking-dread of you(pl) isover all the livingkind of the land 2[andover all the large-quadrupedkind] andover all the flapperkind of the skies[and]3 in all which the ground quietly-moves and in all the fishes of the seain your(pl) hand they have been given3 All quiet-moverkind which it [is] livingshall be for you(pl) for food likegreenness of vegetation I have givenfor you(pl) all 4 Distinctly flesh in itsbreather [its blood]4 you(pl) shall noteat 5 And distinctly your(pl) blood for

your(pl) breathers I seek from [the]hand of all [the] livingkind I seek it andfrom the hand of the ʔaumldauml m from the

9 On And Samaritan Septuagint and Syriac include Masoretic Text omits 10 OnAnd Samaritan Septuagint Syriac and Vulgate include most manuscripts of theMasoretic Text omit 11 On all the large-quadrupedkind and all the flapperkind and allthe quiet-moverkind quietly-moving over the land So reads the Septuagint but theMasoretic Text reads all the quiet-moverkind and all the flapperkind all [those] quietly-moving over the land and the Samaritan reads all the flapperkind and all the quiet-moverkind quietly-moving over the land 12 On for making the ground lightweightHebrew idiom to curse belittle make to be of little value 13 On warming-season andcooling-season Traditionally translated summer and winter these two seasonsapparently make up the whole year But the focus of warming-season is the fruit of summer and cooling-season seems to include autumn and winter 1 On (Re)produceand increase and fill the land These are again the words of Genesis 128 signifying anew beginning albeit man is already bad from his youth now (Genesis 821) 2 On [andover all the large-quadrupedkind] Absent from the Hebrew texts suggested by the

manuscripts of the Septuagint 3 On [and] Present in some manuscripts of theMasoretic Text and Samaritan Pentateuch 4 On [its blood] The BHS suggests this is agloss -an addition to the text- to explain the meaning of in its breather The Hebrewsyntax of the verse would be more usual without it

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3035

3015 February 2011Genesis 9

hand of the man and5 his brother I seek the breather of the ʔaumldauml m

6 [One] spilling the blood of theʔaumldauml m

~ in the ʔaumldauml m6 his blood shall bespilt

as in [the] silhouette of ʔɛlōhı m~ He has effectuated the ʔaumldauml m7 And you(pl) (Re)produce and

increase~[And]7 swarm in the land and

dominate8 in it8 And then ʔɛlōhı m said to No h and to

his sons with him saying 9 And I see

me [Im] causing my covenant tostand [my covenant] with you(pl) andwith your(pl) seed after you(pl) 10

And with all the breatherkind of thelivingkind which [is] with you(pl) inthe flapperkind and9 in the large-quadrupedkind and in all thelivingkind of the land with you(pl)from all the out-goers of the float [forall the livingkind of the land]10 11 And

so I cause my covenant to stand with you(pl) and all flesh shall not be cutoff still(more) from the waters of theinundation and there shall not be still(more) [an] inundation for ruining theland 12 And then ʔɛlōhı m said This[is] the sign of the covenant which I[am] giving between me and you(pl)

and all breatherkind of livingkindwhich [is] with you(pl) for generationsof unseentime 13 My bow I have givenin the cloud and so it shall be for [a]

sign of [a] covenant between me andthe land 14 And then it shall be in myclouding a cloud over the land andthen shall be seen the bow in the cloud15 And then I will remember mycovenant which [is] between me and

you(pl) and all breatherkind of livingkind in all flesh and the watersshall not still(more) become for [an]inundation for ruining all flesh 16 And

so the bow shall be in the cloud and Iwill see it for remembering [a]covenant of unseentime betweenʔɛlōhı m and all breatherkind of livingkind in all flesh which [is] overthe land 17 And then ʔɛlōhı m said toNo h This [is] the sign of the covenantwhich I have caused to stand betweenme and all flesh which [is] over theland

18 And so the sons of No h became thegoers-out from the float Še m andḪauml m and Yap ɛt And Ḫauml m [was] thefather of Kanaʕan 19 Three [are] thesethe sons of No h and from these hasshcattered11 all the land

20 And then No h perforated [tobecome] a man of the ground and then

5 On and Some Masoretic manuscripts the Cairo Genizah the Samaritan Syriac and Vulgate include this word Without it the man of his brother could be understood6 On in the ʔaumldauml m That is by the ʔaumldauml m In both Biblical Hebrew and Greek in not

only used as a locative preposition but is also used to signify the agent bythrough whomsomething is done 7 On [And] The ancient translations the Samaritan version and afew manuscripts of the Masoretic Text include this and 8 On [dominate] The knowntexts have increase ו רב ו as already found earlier in this verse but the BHS suggests itbe emended to ו רד ו dominate on the basis of Genesis 128 Origens recension of theSeptuagint (that found in his Hexapla) supports this emendation reading κατακυριεύσατεαὐτῆς as in Genesis 128 As can be seen a scribal error involving a single letter couldchange ו רד ו dominate into ו רב ו increase 9 On and The Cairo Genizah SamaritanSeptuagint Syriac and some Targums support this and The Masoretic text omits it10 On [for all the livingkind of the land] These words are absent from the Septuagintand the BHS suggests that they are perhaps to be deleted 11 On shcattered The root

נפץ at some times means to scatter and at other times means to shatter Were theseperhaps originally two distinct roots I have coined a word shcattered to translate this verb leaving it to the reader to recognise the verb and determine from each contextwhich sense is meant

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3135

31 15 February 2011 Genesis 9-19

he planted [a] vineyard 21 And then hedrank from the wine and then he wasintoxicated And then he revealedhimself in the midst of his tent 22 And

then Ḫauml m -the father of Kanaʕan- sawthe nakedness of his father And thenhe (made) [it] manifest12 for his twobrothers in the outside 23 And thenŠe m and Yap ɛt took the cloth and thenthey set [it] over the shoulder(girdle) of the two of them and then they wentbackward and then they covered(up)the nakedness of their father and theirfaces [were] backward and the

nakedness of their father they have notseen 24 And then No h awoke from hiswine and then he knew what his smallson13 has effectuated for him 25 Andthen he said

Accursed [is] Kanaʕan~ Servant of servants14 shall he be for

his brothers26 And then he saidGoodspoken [is] יהוה ʔɛlōhı m of Še m

~ and let Kanaʕan be [a] servant forhim27 Let ʔɛlōhı m cause spreading(open)

15 for Yap ɛt~ and let him settle in the tents of

Še mand let Kanaʕan be

~ servant for him28 And then No h lived after the

inundation three hundred years andfifty years 29 And then all the days of

No h became nine hundred years andfifty years and then he died

102 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

112 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

122 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

132 3 4 5 6 7 8 9 10 11 12 13 14 15 16 1718

142 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24

152 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21

162 3 4 5 6 7 8 9 10 11 12 13 14 15 16

172 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27

182 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33

192 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38

12 On (made)manifest Such is the root meaning of this verb It usually refers tomanifesting something by narrating it Whether by word or deed Ḫauml m manifested hisfathers nakedness -that which is to be covered not exposed- and thus he greatly shamedhis father 13 On his small son Nō hs younger son The order of Nō hs sons is alwaysfound in Scripture as Še m and Ḫauml m and Yap ɛt and this may imply birth order TheBook of Jubilees gives this order and specifically states birth years for each This ordermakes Ḫauml m the middle son younger only than Še m Could it be that the small sonreferred to here is in fact Nō hs grandson Kanaʕan who perhaps on being informed of Nō hs nakedness effectuated some unmentioned evil even worse than Ḫauml m did It isKanaʕan that becomes the subject of the curses that follow In the Book of Jubilees710-14 it applies the phrase younger son to the youngest son of Ḫauml m [Nō h] knew allthat his younger son had done unto him and he cursed his son and said Cursed beCanaan And Ham knew that his father had cursed his younger son and he wasdispleased that he had cursed his son and he parted from his father he and his sons with

him Cush and Mizraim and Put and Canaan but neither does it explain what this younger son Kanaʕan actually did 14 On Servant of servants This means a mostservant-like servant Likewise King of kings means a most kingly king 15 On Letcause spreading(open) This verb sounds almost the same as the name Yap ɛt

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3235

3215 February 2011Genesis 20-50

202 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18

212 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

222 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24

232 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

242 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55 56 57 58 59 60

61 62 63 64 65 66 67

252 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

262 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35

272 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46

282 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

292 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35

302 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43

312 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55

322 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

332 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

34

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31

352 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

362 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43

372 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36

382 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

30

392 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

402 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

412 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55 56 57

422 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38

432 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 3031 32 33 34

442 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

452 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28

462 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

472 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31

482 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

492 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33

50

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3335

33 15 February 2011 Deuteronomy 1-22

12 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29 30 31 32

33 34 35 36 37 38 39 40 41 42 43 44 45 46

22 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29 30 31 3233 34 35 36 37

32 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29

42 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29 30 31 32

33 34 35 36 37 38 39 40 41 42 43 44 45 46 47

48 49

5

2 3 4 5 6 I [am] your(s)יהוה ʔɛlōhı m

which I have caused you(s) toexit from the land of Egypt from ahouse of servants 7 There shall not befor you(s) other ʔɛlōhı m against myface 8 You(s) shall not make for you(s)an idol statue1 Every appearancewhich [is] in skies from above or which[is] in the land from sub(jacent) orwhich [is] in the seas from sub(jacent)to the land 9 10 11 12 13 14 15 16 17 18 19

20 21 22 23 24 25 26 27 28 29 30 31 32 33

6

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25

72 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26

82 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20

92 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29

10

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

112 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

122 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

132 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18

142 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

152 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

162 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

172 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

182 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

192 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21

202 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

212 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

222 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

30

1 On idol statue This Hebrew word is only used Biblically for statues involved inworship

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3435

3415 February 2011Deuteronomy 2324

232 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25

24Because a man takes a womanand then1 he marries her and

then it happens if she doesnt findfavour in his eyes because he has foundin her a nakedness of a thing and thenhe writes2 for her an account of cuttingoff and then he gives in her hand and

then he sends her from his house 2 andthen she exits from his house and thenshe goes and then she becomes foranother man 3 and then the latter man

hates her and then3 he writes for heran account of cutting off and then hegives in her hand and then he sendsher from his house or because thelatter man dies which he took her to

1 On Because a man takes a woman and then Here יהוה first tackles this manmadecustom which he hated (Mal 216) rather than endure in the oneness that יהוה haddesigned a man and his wife to endure in (Gen 224) the people had a custom of sendingtheir wives away because they had ceased to look on them with favour They sent themwith a written account which in their eyes severed the oneness of the marriage In three verses יהוה outlines 1) their divorce custom 2) what it caused the woman to do and 3)what the woman was likely to suffer In the fourth verse he applies a penalty to the onewho has initiated this chain of events the man who divorced her in the first place isrestricted from taking her again The wife which he chose not to treasure has become

forbidden to him he thus cannot chose to do love or hatred to her anymore for his choicehas been made and has produced defilement and abominable consequence Evidently יהוהwanted His people to see the bad consequences of this custom of theirs and perhapssome of them would hesitate from divorcing their wives Why did He not absolutely forbiddivorce Messiah answers that it was because of their stubbornness (Mt 198) forbiddingthe custom would not stop them doing it Messiahs teaching deals more completely withdivorce in as much as it reveals the will of הוהי will for marriage that what He has boundshould be honoured until death (Mk 102-12 1Cor 739) יהוה also supplies His Spirit tothose who receive Messiahs teaching so that now His people may not be natural hard-hearted carnal and rebellious in their customs but instead agreeable to יהוה andempowered to do all His will 2 On and then he writes This is just another link in thechain of events marked just like the other links with the consecutive preterite It is not as

the KJV or as the Pharisees took it(Mt 197) that the man is commanded to do any of thisIndeed this passage does not even approve of what he does but instead penalises him forthis action(v4) This passage does not approve of divorce on the basis of a nakedness of athing or on the basis that he hates her (v3)Therefore any discussion of sufficientgrounds for divorce is made void even as יהוה has given no approval of this custom onany grounds 3 On the latter man hates her and then The first verse narrates thewomans husbands actions because he finds in her a nakedness of a thing and this versenarrates the latter mans actions on the basis that he hates her The Pharisaic schools of Hillel and Shammai took a nakedness of a thing as though יהוה had indicated in thisphrase what was sufficient grounds for divorce and then they argued about what anakedness of a thing could mean whether it be as mild as spoiling the food (Hillel) or as

severe as sexual sin (Shammai) But this latter man divorces because he hates herWould either party argue that יהוה had indicated that hatred is sufficient grounds fordivorce Rather it is all merely a narrative without any sanctioning of divorce or anyrestriction until verse 4

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3535

35 15 February 2011 Deuteronomy 24-34

him for a woman 4 he shall not be able4

-her husband the first which he senther- to return to take her to become forhim for a woman after which she has

caused herself to become defiled for it[is] an abomination5 against the face of יהוה and you shall not cause the land tosin which yourיהוה ʔɛlōhı m gives to you[for] property 5 6 7 8 9 10 11 12 13 14 15 16

17 18 19 20 21 22

252 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19

262 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19

272 3 4 5 6 7 8 9 10 11 12 13 14 15 16 1718 19 20 21 22 23 24 25 26

282 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55 56 57 58 59 60

61 62 63 64 65 66 67 68

292 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

302 3 4 5 6 7 8 9 10 11 12 13 14 15 16 1718 19 20

312 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

30

322 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52

332 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

342 3 4 5 6 7 8 9 10 11 12

4 On he shall not be able See verse 1s notes regarding this restriction placed on thehusband] [On her husband In this whole narrative יהוה calls nobody but the firsthusband her husband] [On she has caused herself to become defiled This passive

reflexive verb states that she has caused herself to be defiled She has caused herself tobe defiled by the actions she took in verse 2 which were provoked by her husbandsactions in verse 1 This clearly shows that the second relationship was a defiling sexualrelationship -a form of sexual immorality and not a pure marriage in s eyes- for herיהוהhusband still lived (Rom 73) The divorced woman who understands this thus hasopportunity to not be defiled by entering a second relationship 5 On it [is] anabomination יהוה shows His disapproval of this entire situation so that His people mightlikewise sense the abomination of the defiling sexual relationship between a mans womanand another man It is not the taking back of the defiled wife that is abomination butrather to do so would be to receive what has been defiled by a defilement which should beseen as a defilement the relationship with a man other than her husband Likewise יהוה

has considered His people defiled which have broken faith with Him and whored afteridols (Jer 3 1) And yet as defiled as they have become from their other lovers He calls

Page 24: Scriptures Of The Faith Once Delivered

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2435

2415 February 2011Genesis 6

and twenty years 4 The nɛp ılı m3 havebeen in the land in those days and alsoafter so when the sons of the ʔɛlōhı mcome to the daughters the ʔaumldauml m and

then they birth for them These [were]the forceful (ones) from unseentimethe men of the name

5 And then יהוה saw as vast thebadness of the ʔaumldauml m in the land andall the handiwork of the cogitations of his heart4 [was] only bad all the day 6

And then יהוה sighed as He haseffectuated the ʔaumldauml m in the land andthen He travailed (Himself) to His

heart 7 And then יהוה said I will wipe(away) the ʔaumldauml m which I have createdfrom over the faces of the ground fromʔaumldauml m as-far-as beast as-far-as quiet-moverkind and as-far-as theflapperkind of the skies as I havesighed as I have effectuated them 8

And No h has found favour in the eyesof הוהי

9 These [are] the generations of No hNo h [was] (a) righteous man complete

he has been in his generations Withthe ʔɛlōhı m No h has gone(to and fro) 10

And then No h caused(to)birth threesons Še m Ḫauml m and Yap ɛt 11 And thenthe land (became) ruined (before)thefaces the ʔɛlōhı m and so the land(became) filled [with] wrong 12 Andthen ʔɛlōhı m saw the land and see Ithas (been) ruined as all flesh over theland has caused its way to be ruined

13 And then ʔɛlōhı m said for No h[An] end of all flesh has come (before)my faces as the land is filled [with]wrong from their faces5 and see me[Im] causing them to be ruined from[there] with the land6 14 Effectuate for

3 On The nɛp ılı m The non-canonical books 1Enoch and Jubilees relate the story of thesegiants the nɛp ılı m the offspring of a forbidden union between human women and angels

(the sons of the ʔɛlōhı m see Job 16 21) who are male in form These angelic fathersare the angels which kept not their first estate but left their own habitation and the Almighty sent them to a prison for spirits where they are reserved in everlasting chainsunder darkness unto the judgment of the great day (see Jude 16 amp 2Peter 24) [These Apostolic writings relate and affirm understanding previously recorded in works such as1Enoch and Jubilees] These angels are the spirits in prison which sometime weredisobedient when once the longsuffering of [ʔɛlōhı m] waited in the days of Nō h while theark was a preparing wherein few that is eight souls were saved by water (1Peter319-20) Their gigantic offspring the nɛp ılı m killed and devoured animals and humanswith an insatiable appetite and were greatly feared and remembered and worshiped bymen The Almighty decreed the destruction of their flesh but being the hybrids of immortal and mortal beings their spirits lived on as the unclean spirits the evil spiritsknown as demons Hence it is said that the nations worship demons and not gods theirname of the giants lives on with their spirits After the flood in response to Nō hs prayerthe Almighty ordered the spirits of the giants to be bound in a spiritual prison but Śauml tauml n(also called Maśtemauml h ) pleads with the Almighty to allow a tenth of them to remain in theearth to do his dirty work of afflicting mankind for their sins And so Śaumltauml n became theprince of the demons and their work becomes associated with Śaumltauml n (see Mark 322-23) 4 On heart In the Scriptures heart refers to the hidden inner part of a human wherethe thinking and feeling takes place as opposed to the outer part the body In Englishusage heart is primarily used of the emotions or subconsciousness but in Biblicallanguage all the thinking part of us is implied all the mind in its many functionsBiblically to know something with the heart implies nothing more than to know

something with the head The head-heart dichotomy -popular amongst English speakers-is not a reality in Biblical language 5 On from their faces This literally translates whathas the sense because of them 6 On from [there] with the land The BHS suggeststhe from which is also present in the Samaritan Targum

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2535

25 15 February 2011 Genesis 6

you(s) [a] float7 of trees of cypress8(with) nests you(s) shall effectuate thefloat -(with) lowest [nests] second[level nests] and third [level nests] you

shall effectuate it-9 and then you shallcopher10 from (in)house and fromoutside in the copher 15 And this [is thesize] which you(s) shall effectuate [for]it Three hundred cubits [is] the lengthof the float fifty cubits [is] its breadthand thirty cubits [is] its height and to[a] cubit you shall finish it (up)11 16 [A]meridian [windowhole] you(s) shalleffectuate for the float from above and

the opening of the float in its side youshall set 17 And I see me [Im]causing the inundation -waters-12 tocome over the land for ruining allflesh which in it [is] spirit of lives fromsub(jacent) [to] the skies all which [is]in the land shall exhale [its finalbreath] 18 And then I will cause my

covenant to stand [my covenant] with you And then you(s) shall come to thefloat you(s) and your(s) sons and your(s) woman and the women of your(s)

sons with you(s) 19 And from all thelivingkind13 and from all the flesh14two two15 from every [sort] you(s)shall bring to the float for causing life[survival] with you(s) [a] male and [a]female they shall be 20 From theflapperkind for its kind and from thelarge-quadrupedkind for its kind andfrom all the quiet-moverkind of theground for its kind two two from all

shall come to you(s) for causing life[survival] 21 And you(s) take for you(s) from all food which shall be eatenand so you(s) shall gather to you(s)and then it shall become for you(s) andfor them for food 22 And then No heffectuated like all which ʔɛlōhı m has(laid) him command he has effectuatedso

7 On float This Hebrew noun is used in the Scriptures only of Nō hs ark and the basketin which Mōšɛ h floated 8 On cypress In Hebrew גפר from gupr- a root apparentlylinked to κυπρος cypress 9 On -(with) lowest [nests] second [level nests] and third[level nests] you shall effectuate it- These words are transposed from the end of verse16 as the BHS suggests that they belong here Note that it is here that these pluraladjectives have a plural noun nests to describe 10 On copher This word is coined totranslate the Hebrew noun פר כ ( kop ɛr) and the verb of the same root It can bepronounced by English readers similarly to cover (but with voiceless ph for voiced v)which implies its basic meaning The Hebrew noun kop ɛr appears to be linked to cypress(κυπρος) and to refer to a substance derived from cypress leaves which can be used tomake a red covering like a protective paint or sealant The Hebrew verb means to cover(as) with kop ɛr Both the noun and verb are used figuratively for covering in the sense of atonement for or redemption of a life by blood So this saving ark was covered inside andoutside with kop ɛr a symbol of the saving blood of Messiah 11 On and to [a] cubit youshall finish it (up) These words are transposed here from verse 16 as the BHS suggeststhat they belong here 12 On -waters- The BHS suggests this word was added to theHebrew text to clarify the inundation This would explain the peculiar syntax in theHebrew text here which has ול מים ב מ ה the flood waters rather than ול ב מ מי ה the watersof the flood as in Genesis 7710 and 911 13 On the livingkind Samaritan reads החיהthe livingkind which is in agreement with the Greek Septuagints τῶν κτηνῶν theMasoretic text has the livingהחי 14 On and from all the flesh So read the Samaritanand Septuagint the Masoretic text has from all flesh 15 On two two This repetition

of two implies in pairs The Septuagint and Syriac have two two here and in verse 20as in the Masoretic text of Genesis 79 amp 715 but the Masoretic text has only one two ineach verse Is this due to haplography [Haplography is a common scribal error in whichthe eye skips over a repetition of letters and the hand writes the letters only once]

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2635

2615 February 2011Genesis 7

7 And then ʔɛlōhı m1 said for No hCome -you(s) and all your(s)

house- to the float As you(s) I haveseen righteous before me in this

generation 2 From all the pure large-quadrupedkind you(s) shall take for you(s) seven seven male and female andfrom the large-quadrupedkind which it[is] not pure two two2 male andfemale3 3 also from the pure4

flapperkind of the skies sevenssevens male and female and from theflapperkind which it [is] not pure twotwo male and female5 for (preserving

as) living [their] seed over [the] faces of all the land 4 As for days still[only]seven I [am] (causing)rain over theland forty days and forty nights andthen I shall wipe(away) all the stood-up(substance) which I have effectuatedfrom over the faces of the land 5 Andthen No h effectuated like all which יהוהhas (laid) him command

6 And No h [was] a son of six hundred

years and the inundation has been

waters6 over the land 7 And so cameNo h and his sons and his woman andhis sons women with him to the floatfrom the faces of the waters of the

inundation 8 From the pure large-quadrupedkind and from the large-quadrupedkind which it isnt pure andfrom the flapperkind and from7 allwhich [is] quietly-moving over theground 9 two two they have come toNo h to the float male and female likewhich יהוה8 has (laid) No h command 10

And then it became for the seven daysand the waters of the inundation have

been over the land 11 In the year of the9 six hundred years for the lives of No h in the second [re]newal10 theseventeenth day for the [re]newal inthis day all [the] springs of [the] vastdeep have split(open) and the meshesof the skies have opened 12 And thenthe downpour became over the landforty days and forty nights 13 In the

1 On ʔɛlōhı m The Samaritan and Syriac reads ʔɛlōhı m here Masoretic text has הוהיSeptuagint combines the two as הוהי ʔɛlōhı m I chose ʔɛlōhı m here because throughoutGenesis where יהוה is used in the phrase And יהוה said tofor [name] to אל is used andnot for ל as here With ʔɛlōhı m in the phrase And ʔɛlōhı m said tofor [name] to (seeאלGenesis 917) or for (see Genesis 613)ל is used 2 On two two The Masoretic Textlacks the second two Samaritan Greek Syriac and Vulgate all include it 3 On maleand female male and female So reads the Samaritan and the ancient translations TheMasoretic Text has instead [a] man and his woman twice in this verse in verses 3 9 amp16 it reads as the others male and female 4 On pure This word is present in the

Samaritan and Greek texts but absent from the Masoretic text 5 On and from theflapperkind which it [is] not pure two two male and female Preserved in the Greek Septuagint this fits the pattern given above but seems to have dropped from the textpreserved in all the other texts Genesis 87 amp Leviticus 1115 indicate that Nō h didindeed preserve impure birds on the float and not just the pure ones 6 On -waters-The BHS suggests this word was added to the Hebrew text of Genesis 617 and may nothave originally been here either 7 On from The Masoretic Text omits the singleconsonant translated here as from the Samaritan Greek Syriac and Vulgate includethe word 8 On הוהי Samaritan reads הוהי Masoretic text has ʔɛlōhı m I chose יהוהhere because throughout the rest of the Pentateuch יהוה occurs in the phrase like which_____ has (laid) [name] command (see Exodus 1228 4023 Numbers 822) The phrase is

less commonly found with ʔɛlōhı m and doesnt include the name of the personcommanded (Genesis 716 214) 9 On the This the is present in the Samaritan andSeptuagint but absent from the Masoretic Text 10 On [re]newal This word ש ד ח is usedonly of the [lunar] month its first day and the celebrations associated with its first day

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2735

27 15 February 2011 Genesis 78

bone of this day11 has come No h andŠe m and Ḫauml m and Yap ɛt -the sons of No h- and No hs woman and his sonsthree women with him12 to the float 14

those and all the livingkind for its kindand all the large-quadrupedkind for itskind and all the quiet-moverkindquietly-moving over the ground for itskind and all the flapperkind for itskind every bird every wing13 15 Andso they came to No h to the float twotwo from all the flesh which in it [has]spirit of lives 16 And the [ones] coming -male and female from all flesh- have

come like which ʔɛlōhı m had (laid) himcommand And then יהוה closed-upencompassing him 17 And then becamethe inundation forty days14 over theland and so the waters increased andthen they lifted the float and so it rosefrom over the land 18 And so thewaters became strong and so theyincreased greatly over the land and sothe float went over the faces of the

waters19

And the waters have beenstrong -greatly greatly- over the landand then all the high mountains which

[were] sub(jacent) all the skies werecovered 20 fifteen cubits from abovethe waters have been strong And sothe mountains15 were covered 21 And

so all flesh quietly-moving over the landexhaled [its final breath] in theflapperkind and in the large-quadrupedkind and in the livingkindand in all the swarmerkind swarmingover the land and all the ʔaumldauml m 22 allwhich [had] breath of spirit of lives16 inits inhalers from all which [was] in thedrained[land] has died 23 And so Hewiped(away)17 all the stood-up

(substance) which [was] over the facesof the ground from ʔaumldauml m as-far-aslarge-quadrupedkind as-far-as quiet-moverkind and as-far-as theflapperkind of the skies And so theywere wiped(away) from the land Andthen remained distinctly No h and [theflesh] which [was] with him in the float24 And so the waters became strongover the land fifty and a hundred days

8 And then ʔɛlōhı m remembered

1

Nō h and all the livingkind and allthe large-quadrupedkind which [was]

11 On In the bone of this day This literal translation of the Hebrew text reveals aHebrew idiom the bone of something is its essence its self itself So In the bone of this day conveys the sense In this day itself 12 On with him BHS suggests thisreading which is supported by the Septuagint and the Pseudo-Jonathan Targum andGenesis 816amp18 The Masoretic Text has with them In with him there is theimplication that they are saved through being with righteous Nō h because they are hisfamily A mans family is made up of himself his wife his male offspring and their wivesand his unmarried female offspring 13 On every bird every wing These words arelacking from the Septuagint but present in the Masoretic Syriac and Samaritan textsThe BHS suggests to delete them 14 On forty days The Septuagint has forty days andforty nights as in 712 the Masoretic Samaritan and Syriac texts do not include andforty nights here 15 On the mountains The Septuagint and Syriac have the highmountains here as in the preceding verse which is perhaps correct Masoretic Text andSamaritan has simply the mountains here 16 On breath of spirit of lives TheSeptuagint and Vulgate read simply breath of lives 17 On And so He wiped(away) Soreads the Masoretic Text and Septuagint The King James Version reads And every livingsubstance was destroyed and the BHS suggests that the verb may be mediopassive(Niphal) rather than simple active (Qal) Has the direct object marker ת א not beennoticed Its presence marks all the stood-up(substance) as being an object of atransitive verb rather than the subject of a mediopassive verb 1 On ʔɛlōhı m

remembered Not that Nō h had ceased to be in ʔɛlōhı ms mind Rather this Hebrew verbfor remember implies bringing something to the forefront of ones mind bringing athought into focus ʔɛlōhı ms focus has at this point changed from flooding the world torestoring Nō h and those with him

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2835

2815 February 2011Genesis 8

with him in the float And then ʔɛlōhı mcaused spirit2 to traverse over the land

And then the waters subsided 2 Andthen [the] springs of [the] deep and the

meshes of the skies were confined andso the downpour from skies waswithheld 3 And then the watersreturned from over the land [a] goingand [a] returning And then the waters(became)deficient from [the] end of [the] fifty and a hundred days 4 Andthen the float reposed in the seventh[re]newal in the seventeenth day of the[re]newal over the mountains of

ʔaraumlrauml t3 5 And the waters have been[a] going and [a] becoming deficient as-far-as the tenth [re]newal In the tenthin [day] one for the [re]newal theheads of the mountains have been seen6 And then it became from the end of forty days and then No h opened thewindowhole of the float which he haseffectuated 7 And then he sent(away)the crow4 and then it went out -(a)

going out and (a) returning- as-far-asthe drying of the waters from over theland 8 [And then No h (made)delayseven days]5 And then he sent(away)the dove from with him for seeing

Have the waters (become)lightweightfrom over the faces of the ground 9

And the dove has not found repose forthe concavity of its foot and so it

returned to him to the float as thewaters [were] over the faces of all theland And then he sent his hand andthen he took it and then he caused it tocome to him to the float 10 And then he(made)delay6 still(more) seven otherdays and then he caused addition [for]sending(away) the dove from the float11 And then the dove came to him for[a] time of [an] evening and see A

ripped-off leaf of [an] olive(tree) in itsmouth And then No h knew the watershave (become)lightweight from overthe land 12 And then he (made)delay7

still(more) seven other days and thenhe sent(away) the dove and it has notadded returning to him still(more) 13

And then it became in one and sixhundred years [for the lives of No h]8 inthe first [[re]newal] in [day] one for the[re]newal the waters have drainedfrom over the land And then No hcaused the covering of the float to turn-aside and then he saw and see Thefaces of the ground have drained 14

2 On spirit In this verse wind is implied Ive tried to translate this word ח ו רconsistently as spirit The Latin word spiritus originally meant breath but came to beused to mean the non-physical lifeforce of a living being (animus) All these meanings arewithin the word ח ו ר Indeed it could be argued that wind and breath are non-physicalwhilst made up of moving particles it is the flow of the particles which makes itbreath rather than just being air Is flow physical 3 On the mountains of ʔaraumlrauml tNote that the name ʔaraumlrauml t -Urartu in Assyrian- was the name of a large geographicregion in which there was a kingdom in the early 1st millenium BCE Somewhere in themountain ranges of this large geographic region the float came to rest A mountain aboutthe border of Armenia now bears the name Ararat from this account 4 On the crow After the crow the Septuagint has to know if the water has ceased perhaps from verse8 5 On [And then Nō h (made)delay seven days] This sentence is added at thesuggestion of the BHS Verse 10s other seven days seems to suggest that Nō h haddelayed a first seven days here 6 On And then he (made)delay The BHS says it isprobably to be read this way The Masoretic text has חל י And then he perforated [to doוsomething new] that is he began 7 On And then he (made)delay The Piel verb hasbeen translated as the BHS suggests it should probably be both here and in verse 10 but

what is found here in the Masoretic text is the Niphal חל י י And then he was delayed 8ו On [for the lives of Nō h] The Septuagint has these words here as also found inGenesis 711 Their meaning is implied whether or not they were copied to this locationor they dropped from it

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2935

29 15 February 2011 Genesis 89

And in the second [re]newal in theseven and twentieth day for the [re]newal the land has dried

15 And then ʔɛlōhı m worded(up) to

No h saying 16 Go out from the float you(s) and your(s) woman and your(s) sons and your(s) sons women with

you(s) 17 And9 all the livingkind which[is] with you from all flesh in theflapperkind and in the large-quadrupedkind and in all the quiet-moverkind quietly-moving over theland bring out with you And then theywill swarm in the land and then they

shall (re)produce and then they shallincrease over the land 18 And thenNo h came out and his sons and hiswoman and his sons women with him19 And10 all the livingkind all the large-quadrupedkind and all the flapperkindand all the quiet-moverkind quietly-moving over the land11 for theirfamilies they have come out from thefloat

20 And then No h built [a] ritual(firestand) for יהוה and then he took from all the pure large-quadrupedkindand from all the pure flapperkind andthen he caused to ascend ascenders inthe ritual(firestand) 21 And then יהוהsmelled the smell of the contentmentand then יהוה said to his heart I will

not still(more) cause addition formaking the ground lightweight12

because of the ʔaumldauml m as thehandiwork of the heart of the ʔaumldauml m

[is] bad from his youth and I will notstill(more) cause addition for smitingall living like which I have effectuated

22 Still all the days of the land seedand harvest and coldness and hotnessand warming-season and cooling-season13 and day and night shall notsabbatize

9 And then ʔɛlōhı m goodspoke No hand his sons and then He said for

them (Re)produce and increase andfill the land1 2 And the fear of you(pl)and the breaking-dread of you(pl) isover all the livingkind of the land 2[andover all the large-quadrupedkind] andover all the flapperkind of the skies[and]3 in all which the ground quietly-moves and in all the fishes of the seain your(pl) hand they have been given3 All quiet-moverkind which it [is] livingshall be for you(pl) for food likegreenness of vegetation I have givenfor you(pl) all 4 Distinctly flesh in itsbreather [its blood]4 you(pl) shall noteat 5 And distinctly your(pl) blood for

your(pl) breathers I seek from [the]hand of all [the] livingkind I seek it andfrom the hand of the ʔaumldauml m from the

9 On And Samaritan Septuagint and Syriac include Masoretic Text omits 10 OnAnd Samaritan Septuagint Syriac and Vulgate include most manuscripts of theMasoretic Text omit 11 On all the large-quadrupedkind and all the flapperkind and allthe quiet-moverkind quietly-moving over the land So reads the Septuagint but theMasoretic Text reads all the quiet-moverkind and all the flapperkind all [those] quietly-moving over the land and the Samaritan reads all the flapperkind and all the quiet-moverkind quietly-moving over the land 12 On for making the ground lightweightHebrew idiom to curse belittle make to be of little value 13 On warming-season andcooling-season Traditionally translated summer and winter these two seasonsapparently make up the whole year But the focus of warming-season is the fruit of summer and cooling-season seems to include autumn and winter 1 On (Re)produceand increase and fill the land These are again the words of Genesis 128 signifying anew beginning albeit man is already bad from his youth now (Genesis 821) 2 On [andover all the large-quadrupedkind] Absent from the Hebrew texts suggested by the

manuscripts of the Septuagint 3 On [and] Present in some manuscripts of theMasoretic Text and Samaritan Pentateuch 4 On [its blood] The BHS suggests this is agloss -an addition to the text- to explain the meaning of in its breather The Hebrewsyntax of the verse would be more usual without it

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3035

3015 February 2011Genesis 9

hand of the man and5 his brother I seek the breather of the ʔaumldauml m

6 [One] spilling the blood of theʔaumldauml m

~ in the ʔaumldauml m6 his blood shall bespilt

as in [the] silhouette of ʔɛlōhı m~ He has effectuated the ʔaumldauml m7 And you(pl) (Re)produce and

increase~[And]7 swarm in the land and

dominate8 in it8 And then ʔɛlōhı m said to No h and to

his sons with him saying 9 And I see

me [Im] causing my covenant tostand [my covenant] with you(pl) andwith your(pl) seed after you(pl) 10

And with all the breatherkind of thelivingkind which [is] with you(pl) inthe flapperkind and9 in the large-quadrupedkind and in all thelivingkind of the land with you(pl)from all the out-goers of the float [forall the livingkind of the land]10 11 And

so I cause my covenant to stand with you(pl) and all flesh shall not be cutoff still(more) from the waters of theinundation and there shall not be still(more) [an] inundation for ruining theland 12 And then ʔɛlōhı m said This[is] the sign of the covenant which I[am] giving between me and you(pl)

and all breatherkind of livingkindwhich [is] with you(pl) for generationsof unseentime 13 My bow I have givenin the cloud and so it shall be for [a]

sign of [a] covenant between me andthe land 14 And then it shall be in myclouding a cloud over the land andthen shall be seen the bow in the cloud15 And then I will remember mycovenant which [is] between me and

you(pl) and all breatherkind of livingkind in all flesh and the watersshall not still(more) become for [an]inundation for ruining all flesh 16 And

so the bow shall be in the cloud and Iwill see it for remembering [a]covenant of unseentime betweenʔɛlōhı m and all breatherkind of livingkind in all flesh which [is] overthe land 17 And then ʔɛlōhı m said toNo h This [is] the sign of the covenantwhich I have caused to stand betweenme and all flesh which [is] over theland

18 And so the sons of No h became thegoers-out from the float Še m andḪauml m and Yap ɛt And Ḫauml m [was] thefather of Kanaʕan 19 Three [are] thesethe sons of No h and from these hasshcattered11 all the land

20 And then No h perforated [tobecome] a man of the ground and then

5 On and Some Masoretic manuscripts the Cairo Genizah the Samaritan Syriac and Vulgate include this word Without it the man of his brother could be understood6 On in the ʔaumldauml m That is by the ʔaumldauml m In both Biblical Hebrew and Greek in not

only used as a locative preposition but is also used to signify the agent bythrough whomsomething is done 7 On [And] The ancient translations the Samaritan version and afew manuscripts of the Masoretic Text include this and 8 On [dominate] The knowntexts have increase ו רב ו as already found earlier in this verse but the BHS suggests itbe emended to ו רד ו dominate on the basis of Genesis 128 Origens recension of theSeptuagint (that found in his Hexapla) supports this emendation reading κατακυριεύσατεαὐτῆς as in Genesis 128 As can be seen a scribal error involving a single letter couldchange ו רד ו dominate into ו רב ו increase 9 On and The Cairo Genizah SamaritanSeptuagint Syriac and some Targums support this and The Masoretic text omits it10 On [for all the livingkind of the land] These words are absent from the Septuagintand the BHS suggests that they are perhaps to be deleted 11 On shcattered The root

נפץ at some times means to scatter and at other times means to shatter Were theseperhaps originally two distinct roots I have coined a word shcattered to translate this verb leaving it to the reader to recognise the verb and determine from each contextwhich sense is meant

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3135

31 15 February 2011 Genesis 9-19

he planted [a] vineyard 21 And then hedrank from the wine and then he wasintoxicated And then he revealedhimself in the midst of his tent 22 And

then Ḫauml m -the father of Kanaʕan- sawthe nakedness of his father And thenhe (made) [it] manifest12 for his twobrothers in the outside 23 And thenŠe m and Yap ɛt took the cloth and thenthey set [it] over the shoulder(girdle) of the two of them and then they wentbackward and then they covered(up)the nakedness of their father and theirfaces [were] backward and the

nakedness of their father they have notseen 24 And then No h awoke from hiswine and then he knew what his smallson13 has effectuated for him 25 Andthen he said

Accursed [is] Kanaʕan~ Servant of servants14 shall he be for

his brothers26 And then he saidGoodspoken [is] יהוה ʔɛlōhı m of Še m

~ and let Kanaʕan be [a] servant forhim27 Let ʔɛlōhı m cause spreading(open)

15 for Yap ɛt~ and let him settle in the tents of

Še mand let Kanaʕan be

~ servant for him28 And then No h lived after the

inundation three hundred years andfifty years 29 And then all the days of

No h became nine hundred years andfifty years and then he died

102 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

112 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

122 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

132 3 4 5 6 7 8 9 10 11 12 13 14 15 16 1718

142 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24

152 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21

162 3 4 5 6 7 8 9 10 11 12 13 14 15 16

172 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27

182 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33

192 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38

12 On (made)manifest Such is the root meaning of this verb It usually refers tomanifesting something by narrating it Whether by word or deed Ḫauml m manifested hisfathers nakedness -that which is to be covered not exposed- and thus he greatly shamedhis father 13 On his small son Nō hs younger son The order of Nō hs sons is alwaysfound in Scripture as Še m and Ḫauml m and Yap ɛt and this may imply birth order TheBook of Jubilees gives this order and specifically states birth years for each This ordermakes Ḫauml m the middle son younger only than Še m Could it be that the small sonreferred to here is in fact Nō hs grandson Kanaʕan who perhaps on being informed of Nō hs nakedness effectuated some unmentioned evil even worse than Ḫauml m did It isKanaʕan that becomes the subject of the curses that follow In the Book of Jubilees710-14 it applies the phrase younger son to the youngest son of Ḫauml m [Nō h] knew allthat his younger son had done unto him and he cursed his son and said Cursed beCanaan And Ham knew that his father had cursed his younger son and he wasdispleased that he had cursed his son and he parted from his father he and his sons with

him Cush and Mizraim and Put and Canaan but neither does it explain what this younger son Kanaʕan actually did 14 On Servant of servants This means a mostservant-like servant Likewise King of kings means a most kingly king 15 On Letcause spreading(open) This verb sounds almost the same as the name Yap ɛt

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3235

3215 February 2011Genesis 20-50

202 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18

212 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

222 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24

232 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

242 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55 56 57 58 59 60

61 62 63 64 65 66 67

252 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

262 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35

272 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46

282 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

292 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35

302 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43

312 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55

322 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

332 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

34

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31

352 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

362 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43

372 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36

382 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

30

392 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

402 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

412 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55 56 57

422 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38

432 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 3031 32 33 34

442 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

452 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28

462 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

472 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31

482 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

492 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33

50

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3335

33 15 February 2011 Deuteronomy 1-22

12 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29 30 31 32

33 34 35 36 37 38 39 40 41 42 43 44 45 46

22 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29 30 31 3233 34 35 36 37

32 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29

42 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29 30 31 32

33 34 35 36 37 38 39 40 41 42 43 44 45 46 47

48 49

5

2 3 4 5 6 I [am] your(s)יהוה ʔɛlōhı m

which I have caused you(s) toexit from the land of Egypt from ahouse of servants 7 There shall not befor you(s) other ʔɛlōhı m against myface 8 You(s) shall not make for you(s)an idol statue1 Every appearancewhich [is] in skies from above or which[is] in the land from sub(jacent) orwhich [is] in the seas from sub(jacent)to the land 9 10 11 12 13 14 15 16 17 18 19

20 21 22 23 24 25 26 27 28 29 30 31 32 33

6

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25

72 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26

82 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20

92 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29

10

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

112 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

122 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

132 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18

142 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

152 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

162 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

172 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

182 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

192 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21

202 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

212 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

222 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

30

1 On idol statue This Hebrew word is only used Biblically for statues involved inworship

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3435

3415 February 2011Deuteronomy 2324

232 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25

24Because a man takes a womanand then1 he marries her and

then it happens if she doesnt findfavour in his eyes because he has foundin her a nakedness of a thing and thenhe writes2 for her an account of cuttingoff and then he gives in her hand and

then he sends her from his house 2 andthen she exits from his house and thenshe goes and then she becomes foranother man 3 and then the latter man

hates her and then3 he writes for heran account of cutting off and then hegives in her hand and then he sendsher from his house or because thelatter man dies which he took her to

1 On Because a man takes a woman and then Here יהוה first tackles this manmadecustom which he hated (Mal 216) rather than endure in the oneness that יהוה haddesigned a man and his wife to endure in (Gen 224) the people had a custom of sendingtheir wives away because they had ceased to look on them with favour They sent themwith a written account which in their eyes severed the oneness of the marriage In three verses יהוה outlines 1) their divorce custom 2) what it caused the woman to do and 3)what the woman was likely to suffer In the fourth verse he applies a penalty to the onewho has initiated this chain of events the man who divorced her in the first place isrestricted from taking her again The wife which he chose not to treasure has become

forbidden to him he thus cannot chose to do love or hatred to her anymore for his choicehas been made and has produced defilement and abominable consequence Evidently יהוהwanted His people to see the bad consequences of this custom of theirs and perhapssome of them would hesitate from divorcing their wives Why did He not absolutely forbiddivorce Messiah answers that it was because of their stubbornness (Mt 198) forbiddingthe custom would not stop them doing it Messiahs teaching deals more completely withdivorce in as much as it reveals the will of הוהי will for marriage that what He has boundshould be honoured until death (Mk 102-12 1Cor 739) יהוה also supplies His Spirit tothose who receive Messiahs teaching so that now His people may not be natural hard-hearted carnal and rebellious in their customs but instead agreeable to יהוה andempowered to do all His will 2 On and then he writes This is just another link in thechain of events marked just like the other links with the consecutive preterite It is not as

the KJV or as the Pharisees took it(Mt 197) that the man is commanded to do any of thisIndeed this passage does not even approve of what he does but instead penalises him forthis action(v4) This passage does not approve of divorce on the basis of a nakedness of athing or on the basis that he hates her (v3)Therefore any discussion of sufficientgrounds for divorce is made void even as יהוה has given no approval of this custom onany grounds 3 On the latter man hates her and then The first verse narrates thewomans husbands actions because he finds in her a nakedness of a thing and this versenarrates the latter mans actions on the basis that he hates her The Pharisaic schools of Hillel and Shammai took a nakedness of a thing as though יהוה had indicated in thisphrase what was sufficient grounds for divorce and then they argued about what anakedness of a thing could mean whether it be as mild as spoiling the food (Hillel) or as

severe as sexual sin (Shammai) But this latter man divorces because he hates herWould either party argue that יהוה had indicated that hatred is sufficient grounds fordivorce Rather it is all merely a narrative without any sanctioning of divorce or anyrestriction until verse 4

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3535

35 15 February 2011 Deuteronomy 24-34

him for a woman 4 he shall not be able4

-her husband the first which he senther- to return to take her to become forhim for a woman after which she has

caused herself to become defiled for it[is] an abomination5 against the face of יהוה and you shall not cause the land tosin which yourיהוה ʔɛlōhı m gives to you[for] property 5 6 7 8 9 10 11 12 13 14 15 16

17 18 19 20 21 22

252 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19

262 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19

272 3 4 5 6 7 8 9 10 11 12 13 14 15 16 1718 19 20 21 22 23 24 25 26

282 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55 56 57 58 59 60

61 62 63 64 65 66 67 68

292 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

302 3 4 5 6 7 8 9 10 11 12 13 14 15 16 1718 19 20

312 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

30

322 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52

332 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

342 3 4 5 6 7 8 9 10 11 12

4 On he shall not be able See verse 1s notes regarding this restriction placed on thehusband] [On her husband In this whole narrative יהוה calls nobody but the firsthusband her husband] [On she has caused herself to become defiled This passive

reflexive verb states that she has caused herself to be defiled She has caused herself tobe defiled by the actions she took in verse 2 which were provoked by her husbandsactions in verse 1 This clearly shows that the second relationship was a defiling sexualrelationship -a form of sexual immorality and not a pure marriage in s eyes- for herיהוהhusband still lived (Rom 73) The divorced woman who understands this thus hasopportunity to not be defiled by entering a second relationship 5 On it [is] anabomination יהוה shows His disapproval of this entire situation so that His people mightlikewise sense the abomination of the defiling sexual relationship between a mans womanand another man It is not the taking back of the defiled wife that is abomination butrather to do so would be to receive what has been defiled by a defilement which should beseen as a defilement the relationship with a man other than her husband Likewise יהוה

has considered His people defiled which have broken faith with Him and whored afteridols (Jer 3 1) And yet as defiled as they have become from their other lovers He calls

Page 25: Scriptures Of The Faith Once Delivered

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2535

25 15 February 2011 Genesis 6

you(s) [a] float7 of trees of cypress8(with) nests you(s) shall effectuate thefloat -(with) lowest [nests] second[level nests] and third [level nests] you

shall effectuate it-9 and then you shallcopher10 from (in)house and fromoutside in the copher 15 And this [is thesize] which you(s) shall effectuate [for]it Three hundred cubits [is] the lengthof the float fifty cubits [is] its breadthand thirty cubits [is] its height and to[a] cubit you shall finish it (up)11 16 [A]meridian [windowhole] you(s) shalleffectuate for the float from above and

the opening of the float in its side youshall set 17 And I see me [Im]causing the inundation -waters-12 tocome over the land for ruining allflesh which in it [is] spirit of lives fromsub(jacent) [to] the skies all which [is]in the land shall exhale [its finalbreath] 18 And then I will cause my

covenant to stand [my covenant] with you And then you(s) shall come to thefloat you(s) and your(s) sons and your(s) woman and the women of your(s)

sons with you(s) 19 And from all thelivingkind13 and from all the flesh14two two15 from every [sort] you(s)shall bring to the float for causing life[survival] with you(s) [a] male and [a]female they shall be 20 From theflapperkind for its kind and from thelarge-quadrupedkind for its kind andfrom all the quiet-moverkind of theground for its kind two two from all

shall come to you(s) for causing life[survival] 21 And you(s) take for you(s) from all food which shall be eatenand so you(s) shall gather to you(s)and then it shall become for you(s) andfor them for food 22 And then No heffectuated like all which ʔɛlōhı m has(laid) him command he has effectuatedso

7 On float This Hebrew noun is used in the Scriptures only of Nō hs ark and the basketin which Mōšɛ h floated 8 On cypress In Hebrew גפר from gupr- a root apparentlylinked to κυπρος cypress 9 On -(with) lowest [nests] second [level nests] and third[level nests] you shall effectuate it- These words are transposed from the end of verse16 as the BHS suggests that they belong here Note that it is here that these pluraladjectives have a plural noun nests to describe 10 On copher This word is coined totranslate the Hebrew noun פר כ ( kop ɛr) and the verb of the same root It can bepronounced by English readers similarly to cover (but with voiceless ph for voiced v)which implies its basic meaning The Hebrew noun kop ɛr appears to be linked to cypress(κυπρος) and to refer to a substance derived from cypress leaves which can be used tomake a red covering like a protective paint or sealant The Hebrew verb means to cover(as) with kop ɛr Both the noun and verb are used figuratively for covering in the sense of atonement for or redemption of a life by blood So this saving ark was covered inside andoutside with kop ɛr a symbol of the saving blood of Messiah 11 On and to [a] cubit youshall finish it (up) These words are transposed here from verse 16 as the BHS suggeststhat they belong here 12 On -waters- The BHS suggests this word was added to theHebrew text to clarify the inundation This would explain the peculiar syntax in theHebrew text here which has ול מים ב מ ה the flood waters rather than ול ב מ מי ה the watersof the flood as in Genesis 7710 and 911 13 On the livingkind Samaritan reads החיהthe livingkind which is in agreement with the Greek Septuagints τῶν κτηνῶν theMasoretic text has the livingהחי 14 On and from all the flesh So read the Samaritanand Septuagint the Masoretic text has from all flesh 15 On two two This repetition

of two implies in pairs The Septuagint and Syriac have two two here and in verse 20as in the Masoretic text of Genesis 79 amp 715 but the Masoretic text has only one two ineach verse Is this due to haplography [Haplography is a common scribal error in whichthe eye skips over a repetition of letters and the hand writes the letters only once]

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2635

2615 February 2011Genesis 7

7 And then ʔɛlōhı m1 said for No hCome -you(s) and all your(s)

house- to the float As you(s) I haveseen righteous before me in this

generation 2 From all the pure large-quadrupedkind you(s) shall take for you(s) seven seven male and female andfrom the large-quadrupedkind which it[is] not pure two two2 male andfemale3 3 also from the pure4

flapperkind of the skies sevenssevens male and female and from theflapperkind which it [is] not pure twotwo male and female5 for (preserving

as) living [their] seed over [the] faces of all the land 4 As for days still[only]seven I [am] (causing)rain over theland forty days and forty nights andthen I shall wipe(away) all the stood-up(substance) which I have effectuatedfrom over the faces of the land 5 Andthen No h effectuated like all which יהוהhas (laid) him command

6 And No h [was] a son of six hundred

years and the inundation has been

waters6 over the land 7 And so cameNo h and his sons and his woman andhis sons women with him to the floatfrom the faces of the waters of the

inundation 8 From the pure large-quadrupedkind and from the large-quadrupedkind which it isnt pure andfrom the flapperkind and from7 allwhich [is] quietly-moving over theground 9 two two they have come toNo h to the float male and female likewhich יהוה8 has (laid) No h command 10

And then it became for the seven daysand the waters of the inundation have

been over the land 11 In the year of the9 six hundred years for the lives of No h in the second [re]newal10 theseventeenth day for the [re]newal inthis day all [the] springs of [the] vastdeep have split(open) and the meshesof the skies have opened 12 And thenthe downpour became over the landforty days and forty nights 13 In the

1 On ʔɛlōhı m The Samaritan and Syriac reads ʔɛlōhı m here Masoretic text has הוהיSeptuagint combines the two as הוהי ʔɛlōhı m I chose ʔɛlōhı m here because throughoutGenesis where יהוה is used in the phrase And יהוה said tofor [name] to אל is used andnot for ל as here With ʔɛlōhı m in the phrase And ʔɛlōhı m said tofor [name] to (seeאלGenesis 917) or for (see Genesis 613)ל is used 2 On two two The Masoretic Textlacks the second two Samaritan Greek Syriac and Vulgate all include it 3 On maleand female male and female So reads the Samaritan and the ancient translations TheMasoretic Text has instead [a] man and his woman twice in this verse in verses 3 9 amp16 it reads as the others male and female 4 On pure This word is present in the

Samaritan and Greek texts but absent from the Masoretic text 5 On and from theflapperkind which it [is] not pure two two male and female Preserved in the Greek Septuagint this fits the pattern given above but seems to have dropped from the textpreserved in all the other texts Genesis 87 amp Leviticus 1115 indicate that Nō h didindeed preserve impure birds on the float and not just the pure ones 6 On -waters-The BHS suggests this word was added to the Hebrew text of Genesis 617 and may nothave originally been here either 7 On from The Masoretic Text omits the singleconsonant translated here as from the Samaritan Greek Syriac and Vulgate includethe word 8 On הוהי Samaritan reads הוהי Masoretic text has ʔɛlōhı m I chose יהוהhere because throughout the rest of the Pentateuch יהוה occurs in the phrase like which_____ has (laid) [name] command (see Exodus 1228 4023 Numbers 822) The phrase is

less commonly found with ʔɛlōhı m and doesnt include the name of the personcommanded (Genesis 716 214) 9 On the This the is present in the Samaritan andSeptuagint but absent from the Masoretic Text 10 On [re]newal This word ש ד ח is usedonly of the [lunar] month its first day and the celebrations associated with its first day

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2735

27 15 February 2011 Genesis 78

bone of this day11 has come No h andŠe m and Ḫauml m and Yap ɛt -the sons of No h- and No hs woman and his sonsthree women with him12 to the float 14

those and all the livingkind for its kindand all the large-quadrupedkind for itskind and all the quiet-moverkindquietly-moving over the ground for itskind and all the flapperkind for itskind every bird every wing13 15 Andso they came to No h to the float twotwo from all the flesh which in it [has]spirit of lives 16 And the [ones] coming -male and female from all flesh- have

come like which ʔɛlōhı m had (laid) himcommand And then יהוה closed-upencompassing him 17 And then becamethe inundation forty days14 over theland and so the waters increased andthen they lifted the float and so it rosefrom over the land 18 And so thewaters became strong and so theyincreased greatly over the land and sothe float went over the faces of the

waters19

And the waters have beenstrong -greatly greatly- over the landand then all the high mountains which

[were] sub(jacent) all the skies werecovered 20 fifteen cubits from abovethe waters have been strong And sothe mountains15 were covered 21 And

so all flesh quietly-moving over the landexhaled [its final breath] in theflapperkind and in the large-quadrupedkind and in the livingkindand in all the swarmerkind swarmingover the land and all the ʔaumldauml m 22 allwhich [had] breath of spirit of lives16 inits inhalers from all which [was] in thedrained[land] has died 23 And so Hewiped(away)17 all the stood-up

(substance) which [was] over the facesof the ground from ʔaumldauml m as-far-aslarge-quadrupedkind as-far-as quiet-moverkind and as-far-as theflapperkind of the skies And so theywere wiped(away) from the land Andthen remained distinctly No h and [theflesh] which [was] with him in the float24 And so the waters became strongover the land fifty and a hundred days

8 And then ʔɛlōhı m remembered

1

Nō h and all the livingkind and allthe large-quadrupedkind which [was]

11 On In the bone of this day This literal translation of the Hebrew text reveals aHebrew idiom the bone of something is its essence its self itself So In the bone of this day conveys the sense In this day itself 12 On with him BHS suggests thisreading which is supported by the Septuagint and the Pseudo-Jonathan Targum andGenesis 816amp18 The Masoretic Text has with them In with him there is theimplication that they are saved through being with righteous Nō h because they are hisfamily A mans family is made up of himself his wife his male offspring and their wivesand his unmarried female offspring 13 On every bird every wing These words arelacking from the Septuagint but present in the Masoretic Syriac and Samaritan textsThe BHS suggests to delete them 14 On forty days The Septuagint has forty days andforty nights as in 712 the Masoretic Samaritan and Syriac texts do not include andforty nights here 15 On the mountains The Septuagint and Syriac have the highmountains here as in the preceding verse which is perhaps correct Masoretic Text andSamaritan has simply the mountains here 16 On breath of spirit of lives TheSeptuagint and Vulgate read simply breath of lives 17 On And so He wiped(away) Soreads the Masoretic Text and Septuagint The King James Version reads And every livingsubstance was destroyed and the BHS suggests that the verb may be mediopassive(Niphal) rather than simple active (Qal) Has the direct object marker ת א not beennoticed Its presence marks all the stood-up(substance) as being an object of atransitive verb rather than the subject of a mediopassive verb 1 On ʔɛlōhı m

remembered Not that Nō h had ceased to be in ʔɛlōhı ms mind Rather this Hebrew verbfor remember implies bringing something to the forefront of ones mind bringing athought into focus ʔɛlōhı ms focus has at this point changed from flooding the world torestoring Nō h and those with him

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2835

2815 February 2011Genesis 8

with him in the float And then ʔɛlōhı mcaused spirit2 to traverse over the land

And then the waters subsided 2 Andthen [the] springs of [the] deep and the

meshes of the skies were confined andso the downpour from skies waswithheld 3 And then the watersreturned from over the land [a] goingand [a] returning And then the waters(became)deficient from [the] end of [the] fifty and a hundred days 4 Andthen the float reposed in the seventh[re]newal in the seventeenth day of the[re]newal over the mountains of

ʔaraumlrauml t3 5 And the waters have been[a] going and [a] becoming deficient as-far-as the tenth [re]newal In the tenthin [day] one for the [re]newal theheads of the mountains have been seen6 And then it became from the end of forty days and then No h opened thewindowhole of the float which he haseffectuated 7 And then he sent(away)the crow4 and then it went out -(a)

going out and (a) returning- as-far-asthe drying of the waters from over theland 8 [And then No h (made)delayseven days]5 And then he sent(away)the dove from with him for seeing

Have the waters (become)lightweightfrom over the faces of the ground 9

And the dove has not found repose forthe concavity of its foot and so it

returned to him to the float as thewaters [were] over the faces of all theland And then he sent his hand andthen he took it and then he caused it tocome to him to the float 10 And then he(made)delay6 still(more) seven otherdays and then he caused addition [for]sending(away) the dove from the float11 And then the dove came to him for[a] time of [an] evening and see A

ripped-off leaf of [an] olive(tree) in itsmouth And then No h knew the watershave (become)lightweight from overthe land 12 And then he (made)delay7

still(more) seven other days and thenhe sent(away) the dove and it has notadded returning to him still(more) 13

And then it became in one and sixhundred years [for the lives of No h]8 inthe first [[re]newal] in [day] one for the[re]newal the waters have drainedfrom over the land And then No hcaused the covering of the float to turn-aside and then he saw and see Thefaces of the ground have drained 14

2 On spirit In this verse wind is implied Ive tried to translate this word ח ו רconsistently as spirit The Latin word spiritus originally meant breath but came to beused to mean the non-physical lifeforce of a living being (animus) All these meanings arewithin the word ח ו ר Indeed it could be argued that wind and breath are non-physicalwhilst made up of moving particles it is the flow of the particles which makes itbreath rather than just being air Is flow physical 3 On the mountains of ʔaraumlrauml tNote that the name ʔaraumlrauml t -Urartu in Assyrian- was the name of a large geographicregion in which there was a kingdom in the early 1st millenium BCE Somewhere in themountain ranges of this large geographic region the float came to rest A mountain aboutthe border of Armenia now bears the name Ararat from this account 4 On the crow After the crow the Septuagint has to know if the water has ceased perhaps from verse8 5 On [And then Nō h (made)delay seven days] This sentence is added at thesuggestion of the BHS Verse 10s other seven days seems to suggest that Nō h haddelayed a first seven days here 6 On And then he (made)delay The BHS says it isprobably to be read this way The Masoretic text has חל י And then he perforated [to doוsomething new] that is he began 7 On And then he (made)delay The Piel verb hasbeen translated as the BHS suggests it should probably be both here and in verse 10 but

what is found here in the Masoretic text is the Niphal חל י י And then he was delayed 8ו On [for the lives of Nō h] The Septuagint has these words here as also found inGenesis 711 Their meaning is implied whether or not they were copied to this locationor they dropped from it

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2935

29 15 February 2011 Genesis 89

And in the second [re]newal in theseven and twentieth day for the [re]newal the land has dried

15 And then ʔɛlōhı m worded(up) to

No h saying 16 Go out from the float you(s) and your(s) woman and your(s) sons and your(s) sons women with

you(s) 17 And9 all the livingkind which[is] with you from all flesh in theflapperkind and in the large-quadrupedkind and in all the quiet-moverkind quietly-moving over theland bring out with you And then theywill swarm in the land and then they

shall (re)produce and then they shallincrease over the land 18 And thenNo h came out and his sons and hiswoman and his sons women with him19 And10 all the livingkind all the large-quadrupedkind and all the flapperkindand all the quiet-moverkind quietly-moving over the land11 for theirfamilies they have come out from thefloat

20 And then No h built [a] ritual(firestand) for יהוה and then he took from all the pure large-quadrupedkindand from all the pure flapperkind andthen he caused to ascend ascenders inthe ritual(firestand) 21 And then יהוהsmelled the smell of the contentmentand then יהוה said to his heart I will

not still(more) cause addition formaking the ground lightweight12

because of the ʔaumldauml m as thehandiwork of the heart of the ʔaumldauml m

[is] bad from his youth and I will notstill(more) cause addition for smitingall living like which I have effectuated

22 Still all the days of the land seedand harvest and coldness and hotnessand warming-season and cooling-season13 and day and night shall notsabbatize

9 And then ʔɛlōhı m goodspoke No hand his sons and then He said for

them (Re)produce and increase andfill the land1 2 And the fear of you(pl)and the breaking-dread of you(pl) isover all the livingkind of the land 2[andover all the large-quadrupedkind] andover all the flapperkind of the skies[and]3 in all which the ground quietly-moves and in all the fishes of the seain your(pl) hand they have been given3 All quiet-moverkind which it [is] livingshall be for you(pl) for food likegreenness of vegetation I have givenfor you(pl) all 4 Distinctly flesh in itsbreather [its blood]4 you(pl) shall noteat 5 And distinctly your(pl) blood for

your(pl) breathers I seek from [the]hand of all [the] livingkind I seek it andfrom the hand of the ʔaumldauml m from the

9 On And Samaritan Septuagint and Syriac include Masoretic Text omits 10 OnAnd Samaritan Septuagint Syriac and Vulgate include most manuscripts of theMasoretic Text omit 11 On all the large-quadrupedkind and all the flapperkind and allthe quiet-moverkind quietly-moving over the land So reads the Septuagint but theMasoretic Text reads all the quiet-moverkind and all the flapperkind all [those] quietly-moving over the land and the Samaritan reads all the flapperkind and all the quiet-moverkind quietly-moving over the land 12 On for making the ground lightweightHebrew idiom to curse belittle make to be of little value 13 On warming-season andcooling-season Traditionally translated summer and winter these two seasonsapparently make up the whole year But the focus of warming-season is the fruit of summer and cooling-season seems to include autumn and winter 1 On (Re)produceand increase and fill the land These are again the words of Genesis 128 signifying anew beginning albeit man is already bad from his youth now (Genesis 821) 2 On [andover all the large-quadrupedkind] Absent from the Hebrew texts suggested by the

manuscripts of the Septuagint 3 On [and] Present in some manuscripts of theMasoretic Text and Samaritan Pentateuch 4 On [its blood] The BHS suggests this is agloss -an addition to the text- to explain the meaning of in its breather The Hebrewsyntax of the verse would be more usual without it

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3035

3015 February 2011Genesis 9

hand of the man and5 his brother I seek the breather of the ʔaumldauml m

6 [One] spilling the blood of theʔaumldauml m

~ in the ʔaumldauml m6 his blood shall bespilt

as in [the] silhouette of ʔɛlōhı m~ He has effectuated the ʔaumldauml m7 And you(pl) (Re)produce and

increase~[And]7 swarm in the land and

dominate8 in it8 And then ʔɛlōhı m said to No h and to

his sons with him saying 9 And I see

me [Im] causing my covenant tostand [my covenant] with you(pl) andwith your(pl) seed after you(pl) 10

And with all the breatherkind of thelivingkind which [is] with you(pl) inthe flapperkind and9 in the large-quadrupedkind and in all thelivingkind of the land with you(pl)from all the out-goers of the float [forall the livingkind of the land]10 11 And

so I cause my covenant to stand with you(pl) and all flesh shall not be cutoff still(more) from the waters of theinundation and there shall not be still(more) [an] inundation for ruining theland 12 And then ʔɛlōhı m said This[is] the sign of the covenant which I[am] giving between me and you(pl)

and all breatherkind of livingkindwhich [is] with you(pl) for generationsof unseentime 13 My bow I have givenin the cloud and so it shall be for [a]

sign of [a] covenant between me andthe land 14 And then it shall be in myclouding a cloud over the land andthen shall be seen the bow in the cloud15 And then I will remember mycovenant which [is] between me and

you(pl) and all breatherkind of livingkind in all flesh and the watersshall not still(more) become for [an]inundation for ruining all flesh 16 And

so the bow shall be in the cloud and Iwill see it for remembering [a]covenant of unseentime betweenʔɛlōhı m and all breatherkind of livingkind in all flesh which [is] overthe land 17 And then ʔɛlōhı m said toNo h This [is] the sign of the covenantwhich I have caused to stand betweenme and all flesh which [is] over theland

18 And so the sons of No h became thegoers-out from the float Še m andḪauml m and Yap ɛt And Ḫauml m [was] thefather of Kanaʕan 19 Three [are] thesethe sons of No h and from these hasshcattered11 all the land

20 And then No h perforated [tobecome] a man of the ground and then

5 On and Some Masoretic manuscripts the Cairo Genizah the Samaritan Syriac and Vulgate include this word Without it the man of his brother could be understood6 On in the ʔaumldauml m That is by the ʔaumldauml m In both Biblical Hebrew and Greek in not

only used as a locative preposition but is also used to signify the agent bythrough whomsomething is done 7 On [And] The ancient translations the Samaritan version and afew manuscripts of the Masoretic Text include this and 8 On [dominate] The knowntexts have increase ו רב ו as already found earlier in this verse but the BHS suggests itbe emended to ו רד ו dominate on the basis of Genesis 128 Origens recension of theSeptuagint (that found in his Hexapla) supports this emendation reading κατακυριεύσατεαὐτῆς as in Genesis 128 As can be seen a scribal error involving a single letter couldchange ו רד ו dominate into ו רב ו increase 9 On and The Cairo Genizah SamaritanSeptuagint Syriac and some Targums support this and The Masoretic text omits it10 On [for all the livingkind of the land] These words are absent from the Septuagintand the BHS suggests that they are perhaps to be deleted 11 On shcattered The root

נפץ at some times means to scatter and at other times means to shatter Were theseperhaps originally two distinct roots I have coined a word shcattered to translate this verb leaving it to the reader to recognise the verb and determine from each contextwhich sense is meant

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3135

31 15 February 2011 Genesis 9-19

he planted [a] vineyard 21 And then hedrank from the wine and then he wasintoxicated And then he revealedhimself in the midst of his tent 22 And

then Ḫauml m -the father of Kanaʕan- sawthe nakedness of his father And thenhe (made) [it] manifest12 for his twobrothers in the outside 23 And thenŠe m and Yap ɛt took the cloth and thenthey set [it] over the shoulder(girdle) of the two of them and then they wentbackward and then they covered(up)the nakedness of their father and theirfaces [were] backward and the

nakedness of their father they have notseen 24 And then No h awoke from hiswine and then he knew what his smallson13 has effectuated for him 25 Andthen he said

Accursed [is] Kanaʕan~ Servant of servants14 shall he be for

his brothers26 And then he saidGoodspoken [is] יהוה ʔɛlōhı m of Še m

~ and let Kanaʕan be [a] servant forhim27 Let ʔɛlōhı m cause spreading(open)

15 for Yap ɛt~ and let him settle in the tents of

Še mand let Kanaʕan be

~ servant for him28 And then No h lived after the

inundation three hundred years andfifty years 29 And then all the days of

No h became nine hundred years andfifty years and then he died

102 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

112 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

122 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

132 3 4 5 6 7 8 9 10 11 12 13 14 15 16 1718

142 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24

152 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21

162 3 4 5 6 7 8 9 10 11 12 13 14 15 16

172 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27

182 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33

192 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38

12 On (made)manifest Such is the root meaning of this verb It usually refers tomanifesting something by narrating it Whether by word or deed Ḫauml m manifested hisfathers nakedness -that which is to be covered not exposed- and thus he greatly shamedhis father 13 On his small son Nō hs younger son The order of Nō hs sons is alwaysfound in Scripture as Še m and Ḫauml m and Yap ɛt and this may imply birth order TheBook of Jubilees gives this order and specifically states birth years for each This ordermakes Ḫauml m the middle son younger only than Še m Could it be that the small sonreferred to here is in fact Nō hs grandson Kanaʕan who perhaps on being informed of Nō hs nakedness effectuated some unmentioned evil even worse than Ḫauml m did It isKanaʕan that becomes the subject of the curses that follow In the Book of Jubilees710-14 it applies the phrase younger son to the youngest son of Ḫauml m [Nō h] knew allthat his younger son had done unto him and he cursed his son and said Cursed beCanaan And Ham knew that his father had cursed his younger son and he wasdispleased that he had cursed his son and he parted from his father he and his sons with

him Cush and Mizraim and Put and Canaan but neither does it explain what this younger son Kanaʕan actually did 14 On Servant of servants This means a mostservant-like servant Likewise King of kings means a most kingly king 15 On Letcause spreading(open) This verb sounds almost the same as the name Yap ɛt

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3235

3215 February 2011Genesis 20-50

202 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18

212 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

222 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24

232 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

242 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55 56 57 58 59 60

61 62 63 64 65 66 67

252 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

262 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35

272 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46

282 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

292 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35

302 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43

312 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55

322 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

332 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

34

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31

352 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

362 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43

372 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36

382 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

30

392 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

402 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

412 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55 56 57

422 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38

432 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 3031 32 33 34

442 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

452 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28

462 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

472 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31

482 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

492 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33

50

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3335

33 15 February 2011 Deuteronomy 1-22

12 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29 30 31 32

33 34 35 36 37 38 39 40 41 42 43 44 45 46

22 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29 30 31 3233 34 35 36 37

32 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29

42 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29 30 31 32

33 34 35 36 37 38 39 40 41 42 43 44 45 46 47

48 49

5

2 3 4 5 6 I [am] your(s)יהוה ʔɛlōhı m

which I have caused you(s) toexit from the land of Egypt from ahouse of servants 7 There shall not befor you(s) other ʔɛlōhı m against myface 8 You(s) shall not make for you(s)an idol statue1 Every appearancewhich [is] in skies from above or which[is] in the land from sub(jacent) orwhich [is] in the seas from sub(jacent)to the land 9 10 11 12 13 14 15 16 17 18 19

20 21 22 23 24 25 26 27 28 29 30 31 32 33

6

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25

72 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26

82 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20

92 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29

10

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

112 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

122 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

132 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18

142 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

152 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

162 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

172 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

182 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

192 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21

202 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

212 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

222 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

30

1 On idol statue This Hebrew word is only used Biblically for statues involved inworship

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3435

3415 February 2011Deuteronomy 2324

232 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25

24Because a man takes a womanand then1 he marries her and

then it happens if she doesnt findfavour in his eyes because he has foundin her a nakedness of a thing and thenhe writes2 for her an account of cuttingoff and then he gives in her hand and

then he sends her from his house 2 andthen she exits from his house and thenshe goes and then she becomes foranother man 3 and then the latter man

hates her and then3 he writes for heran account of cutting off and then hegives in her hand and then he sendsher from his house or because thelatter man dies which he took her to

1 On Because a man takes a woman and then Here יהוה first tackles this manmadecustom which he hated (Mal 216) rather than endure in the oneness that יהוה haddesigned a man and his wife to endure in (Gen 224) the people had a custom of sendingtheir wives away because they had ceased to look on them with favour They sent themwith a written account which in their eyes severed the oneness of the marriage In three verses יהוה outlines 1) their divorce custom 2) what it caused the woman to do and 3)what the woman was likely to suffer In the fourth verse he applies a penalty to the onewho has initiated this chain of events the man who divorced her in the first place isrestricted from taking her again The wife which he chose not to treasure has become

forbidden to him he thus cannot chose to do love or hatred to her anymore for his choicehas been made and has produced defilement and abominable consequence Evidently יהוהwanted His people to see the bad consequences of this custom of theirs and perhapssome of them would hesitate from divorcing their wives Why did He not absolutely forbiddivorce Messiah answers that it was because of their stubbornness (Mt 198) forbiddingthe custom would not stop them doing it Messiahs teaching deals more completely withdivorce in as much as it reveals the will of הוהי will for marriage that what He has boundshould be honoured until death (Mk 102-12 1Cor 739) יהוה also supplies His Spirit tothose who receive Messiahs teaching so that now His people may not be natural hard-hearted carnal and rebellious in their customs but instead agreeable to יהוה andempowered to do all His will 2 On and then he writes This is just another link in thechain of events marked just like the other links with the consecutive preterite It is not as

the KJV or as the Pharisees took it(Mt 197) that the man is commanded to do any of thisIndeed this passage does not even approve of what he does but instead penalises him forthis action(v4) This passage does not approve of divorce on the basis of a nakedness of athing or on the basis that he hates her (v3)Therefore any discussion of sufficientgrounds for divorce is made void even as יהוה has given no approval of this custom onany grounds 3 On the latter man hates her and then The first verse narrates thewomans husbands actions because he finds in her a nakedness of a thing and this versenarrates the latter mans actions on the basis that he hates her The Pharisaic schools of Hillel and Shammai took a nakedness of a thing as though יהוה had indicated in thisphrase what was sufficient grounds for divorce and then they argued about what anakedness of a thing could mean whether it be as mild as spoiling the food (Hillel) or as

severe as sexual sin (Shammai) But this latter man divorces because he hates herWould either party argue that יהוה had indicated that hatred is sufficient grounds fordivorce Rather it is all merely a narrative without any sanctioning of divorce or anyrestriction until verse 4

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3535

35 15 February 2011 Deuteronomy 24-34

him for a woman 4 he shall not be able4

-her husband the first which he senther- to return to take her to become forhim for a woman after which she has

caused herself to become defiled for it[is] an abomination5 against the face of יהוה and you shall not cause the land tosin which yourיהוה ʔɛlōhı m gives to you[for] property 5 6 7 8 9 10 11 12 13 14 15 16

17 18 19 20 21 22

252 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19

262 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19

272 3 4 5 6 7 8 9 10 11 12 13 14 15 16 1718 19 20 21 22 23 24 25 26

282 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55 56 57 58 59 60

61 62 63 64 65 66 67 68

292 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

302 3 4 5 6 7 8 9 10 11 12 13 14 15 16 1718 19 20

312 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

30

322 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52

332 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

342 3 4 5 6 7 8 9 10 11 12

4 On he shall not be able See verse 1s notes regarding this restriction placed on thehusband] [On her husband In this whole narrative יהוה calls nobody but the firsthusband her husband] [On she has caused herself to become defiled This passive

reflexive verb states that she has caused herself to be defiled She has caused herself tobe defiled by the actions she took in verse 2 which were provoked by her husbandsactions in verse 1 This clearly shows that the second relationship was a defiling sexualrelationship -a form of sexual immorality and not a pure marriage in s eyes- for herיהוהhusband still lived (Rom 73) The divorced woman who understands this thus hasopportunity to not be defiled by entering a second relationship 5 On it [is] anabomination יהוה shows His disapproval of this entire situation so that His people mightlikewise sense the abomination of the defiling sexual relationship between a mans womanand another man It is not the taking back of the defiled wife that is abomination butrather to do so would be to receive what has been defiled by a defilement which should beseen as a defilement the relationship with a man other than her husband Likewise יהוה

has considered His people defiled which have broken faith with Him and whored afteridols (Jer 3 1) And yet as defiled as they have become from their other lovers He calls

Page 26: Scriptures Of The Faith Once Delivered

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2635

2615 February 2011Genesis 7

7 And then ʔɛlōhı m1 said for No hCome -you(s) and all your(s)

house- to the float As you(s) I haveseen righteous before me in this

generation 2 From all the pure large-quadrupedkind you(s) shall take for you(s) seven seven male and female andfrom the large-quadrupedkind which it[is] not pure two two2 male andfemale3 3 also from the pure4

flapperkind of the skies sevenssevens male and female and from theflapperkind which it [is] not pure twotwo male and female5 for (preserving

as) living [their] seed over [the] faces of all the land 4 As for days still[only]seven I [am] (causing)rain over theland forty days and forty nights andthen I shall wipe(away) all the stood-up(substance) which I have effectuatedfrom over the faces of the land 5 Andthen No h effectuated like all which יהוהhas (laid) him command

6 And No h [was] a son of six hundred

years and the inundation has been

waters6 over the land 7 And so cameNo h and his sons and his woman andhis sons women with him to the floatfrom the faces of the waters of the

inundation 8 From the pure large-quadrupedkind and from the large-quadrupedkind which it isnt pure andfrom the flapperkind and from7 allwhich [is] quietly-moving over theground 9 two two they have come toNo h to the float male and female likewhich יהוה8 has (laid) No h command 10

And then it became for the seven daysand the waters of the inundation have

been over the land 11 In the year of the9 six hundred years for the lives of No h in the second [re]newal10 theseventeenth day for the [re]newal inthis day all [the] springs of [the] vastdeep have split(open) and the meshesof the skies have opened 12 And thenthe downpour became over the landforty days and forty nights 13 In the

1 On ʔɛlōhı m The Samaritan and Syriac reads ʔɛlōhı m here Masoretic text has הוהיSeptuagint combines the two as הוהי ʔɛlōhı m I chose ʔɛlōhı m here because throughoutGenesis where יהוה is used in the phrase And יהוה said tofor [name] to אל is used andnot for ל as here With ʔɛlōhı m in the phrase And ʔɛlōhı m said tofor [name] to (seeאלGenesis 917) or for (see Genesis 613)ל is used 2 On two two The Masoretic Textlacks the second two Samaritan Greek Syriac and Vulgate all include it 3 On maleand female male and female So reads the Samaritan and the ancient translations TheMasoretic Text has instead [a] man and his woman twice in this verse in verses 3 9 amp16 it reads as the others male and female 4 On pure This word is present in the

Samaritan and Greek texts but absent from the Masoretic text 5 On and from theflapperkind which it [is] not pure two two male and female Preserved in the Greek Septuagint this fits the pattern given above but seems to have dropped from the textpreserved in all the other texts Genesis 87 amp Leviticus 1115 indicate that Nō h didindeed preserve impure birds on the float and not just the pure ones 6 On -waters-The BHS suggests this word was added to the Hebrew text of Genesis 617 and may nothave originally been here either 7 On from The Masoretic Text omits the singleconsonant translated here as from the Samaritan Greek Syriac and Vulgate includethe word 8 On הוהי Samaritan reads הוהי Masoretic text has ʔɛlōhı m I chose יהוהhere because throughout the rest of the Pentateuch יהוה occurs in the phrase like which_____ has (laid) [name] command (see Exodus 1228 4023 Numbers 822) The phrase is

less commonly found with ʔɛlōhı m and doesnt include the name of the personcommanded (Genesis 716 214) 9 On the This the is present in the Samaritan andSeptuagint but absent from the Masoretic Text 10 On [re]newal This word ש ד ח is usedonly of the [lunar] month its first day and the celebrations associated with its first day

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2735

27 15 February 2011 Genesis 78

bone of this day11 has come No h andŠe m and Ḫauml m and Yap ɛt -the sons of No h- and No hs woman and his sonsthree women with him12 to the float 14

those and all the livingkind for its kindand all the large-quadrupedkind for itskind and all the quiet-moverkindquietly-moving over the ground for itskind and all the flapperkind for itskind every bird every wing13 15 Andso they came to No h to the float twotwo from all the flesh which in it [has]spirit of lives 16 And the [ones] coming -male and female from all flesh- have

come like which ʔɛlōhı m had (laid) himcommand And then יהוה closed-upencompassing him 17 And then becamethe inundation forty days14 over theland and so the waters increased andthen they lifted the float and so it rosefrom over the land 18 And so thewaters became strong and so theyincreased greatly over the land and sothe float went over the faces of the

waters19

And the waters have beenstrong -greatly greatly- over the landand then all the high mountains which

[were] sub(jacent) all the skies werecovered 20 fifteen cubits from abovethe waters have been strong And sothe mountains15 were covered 21 And

so all flesh quietly-moving over the landexhaled [its final breath] in theflapperkind and in the large-quadrupedkind and in the livingkindand in all the swarmerkind swarmingover the land and all the ʔaumldauml m 22 allwhich [had] breath of spirit of lives16 inits inhalers from all which [was] in thedrained[land] has died 23 And so Hewiped(away)17 all the stood-up

(substance) which [was] over the facesof the ground from ʔaumldauml m as-far-aslarge-quadrupedkind as-far-as quiet-moverkind and as-far-as theflapperkind of the skies And so theywere wiped(away) from the land Andthen remained distinctly No h and [theflesh] which [was] with him in the float24 And so the waters became strongover the land fifty and a hundred days

8 And then ʔɛlōhı m remembered

1

Nō h and all the livingkind and allthe large-quadrupedkind which [was]

11 On In the bone of this day This literal translation of the Hebrew text reveals aHebrew idiom the bone of something is its essence its self itself So In the bone of this day conveys the sense In this day itself 12 On with him BHS suggests thisreading which is supported by the Septuagint and the Pseudo-Jonathan Targum andGenesis 816amp18 The Masoretic Text has with them In with him there is theimplication that they are saved through being with righteous Nō h because they are hisfamily A mans family is made up of himself his wife his male offspring and their wivesand his unmarried female offspring 13 On every bird every wing These words arelacking from the Septuagint but present in the Masoretic Syriac and Samaritan textsThe BHS suggests to delete them 14 On forty days The Septuagint has forty days andforty nights as in 712 the Masoretic Samaritan and Syriac texts do not include andforty nights here 15 On the mountains The Septuagint and Syriac have the highmountains here as in the preceding verse which is perhaps correct Masoretic Text andSamaritan has simply the mountains here 16 On breath of spirit of lives TheSeptuagint and Vulgate read simply breath of lives 17 On And so He wiped(away) Soreads the Masoretic Text and Septuagint The King James Version reads And every livingsubstance was destroyed and the BHS suggests that the verb may be mediopassive(Niphal) rather than simple active (Qal) Has the direct object marker ת א not beennoticed Its presence marks all the stood-up(substance) as being an object of atransitive verb rather than the subject of a mediopassive verb 1 On ʔɛlōhı m

remembered Not that Nō h had ceased to be in ʔɛlōhı ms mind Rather this Hebrew verbfor remember implies bringing something to the forefront of ones mind bringing athought into focus ʔɛlōhı ms focus has at this point changed from flooding the world torestoring Nō h and those with him

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2835

2815 February 2011Genesis 8

with him in the float And then ʔɛlōhı mcaused spirit2 to traverse over the land

And then the waters subsided 2 Andthen [the] springs of [the] deep and the

meshes of the skies were confined andso the downpour from skies waswithheld 3 And then the watersreturned from over the land [a] goingand [a] returning And then the waters(became)deficient from [the] end of [the] fifty and a hundred days 4 Andthen the float reposed in the seventh[re]newal in the seventeenth day of the[re]newal over the mountains of

ʔaraumlrauml t3 5 And the waters have been[a] going and [a] becoming deficient as-far-as the tenth [re]newal In the tenthin [day] one for the [re]newal theheads of the mountains have been seen6 And then it became from the end of forty days and then No h opened thewindowhole of the float which he haseffectuated 7 And then he sent(away)the crow4 and then it went out -(a)

going out and (a) returning- as-far-asthe drying of the waters from over theland 8 [And then No h (made)delayseven days]5 And then he sent(away)the dove from with him for seeing

Have the waters (become)lightweightfrom over the faces of the ground 9

And the dove has not found repose forthe concavity of its foot and so it

returned to him to the float as thewaters [were] over the faces of all theland And then he sent his hand andthen he took it and then he caused it tocome to him to the float 10 And then he(made)delay6 still(more) seven otherdays and then he caused addition [for]sending(away) the dove from the float11 And then the dove came to him for[a] time of [an] evening and see A

ripped-off leaf of [an] olive(tree) in itsmouth And then No h knew the watershave (become)lightweight from overthe land 12 And then he (made)delay7

still(more) seven other days and thenhe sent(away) the dove and it has notadded returning to him still(more) 13

And then it became in one and sixhundred years [for the lives of No h]8 inthe first [[re]newal] in [day] one for the[re]newal the waters have drainedfrom over the land And then No hcaused the covering of the float to turn-aside and then he saw and see Thefaces of the ground have drained 14

2 On spirit In this verse wind is implied Ive tried to translate this word ח ו רconsistently as spirit The Latin word spiritus originally meant breath but came to beused to mean the non-physical lifeforce of a living being (animus) All these meanings arewithin the word ח ו ר Indeed it could be argued that wind and breath are non-physicalwhilst made up of moving particles it is the flow of the particles which makes itbreath rather than just being air Is flow physical 3 On the mountains of ʔaraumlrauml tNote that the name ʔaraumlrauml t -Urartu in Assyrian- was the name of a large geographicregion in which there was a kingdom in the early 1st millenium BCE Somewhere in themountain ranges of this large geographic region the float came to rest A mountain aboutthe border of Armenia now bears the name Ararat from this account 4 On the crow After the crow the Septuagint has to know if the water has ceased perhaps from verse8 5 On [And then Nō h (made)delay seven days] This sentence is added at thesuggestion of the BHS Verse 10s other seven days seems to suggest that Nō h haddelayed a first seven days here 6 On And then he (made)delay The BHS says it isprobably to be read this way The Masoretic text has חל י And then he perforated [to doוsomething new] that is he began 7 On And then he (made)delay The Piel verb hasbeen translated as the BHS suggests it should probably be both here and in verse 10 but

what is found here in the Masoretic text is the Niphal חל י י And then he was delayed 8ו On [for the lives of Nō h] The Septuagint has these words here as also found inGenesis 711 Their meaning is implied whether or not they were copied to this locationor they dropped from it

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2935

29 15 February 2011 Genesis 89

And in the second [re]newal in theseven and twentieth day for the [re]newal the land has dried

15 And then ʔɛlōhı m worded(up) to

No h saying 16 Go out from the float you(s) and your(s) woman and your(s) sons and your(s) sons women with

you(s) 17 And9 all the livingkind which[is] with you from all flesh in theflapperkind and in the large-quadrupedkind and in all the quiet-moverkind quietly-moving over theland bring out with you And then theywill swarm in the land and then they

shall (re)produce and then they shallincrease over the land 18 And thenNo h came out and his sons and hiswoman and his sons women with him19 And10 all the livingkind all the large-quadrupedkind and all the flapperkindand all the quiet-moverkind quietly-moving over the land11 for theirfamilies they have come out from thefloat

20 And then No h built [a] ritual(firestand) for יהוה and then he took from all the pure large-quadrupedkindand from all the pure flapperkind andthen he caused to ascend ascenders inthe ritual(firestand) 21 And then יהוהsmelled the smell of the contentmentand then יהוה said to his heart I will

not still(more) cause addition formaking the ground lightweight12

because of the ʔaumldauml m as thehandiwork of the heart of the ʔaumldauml m

[is] bad from his youth and I will notstill(more) cause addition for smitingall living like which I have effectuated

22 Still all the days of the land seedand harvest and coldness and hotnessand warming-season and cooling-season13 and day and night shall notsabbatize

9 And then ʔɛlōhı m goodspoke No hand his sons and then He said for

them (Re)produce and increase andfill the land1 2 And the fear of you(pl)and the breaking-dread of you(pl) isover all the livingkind of the land 2[andover all the large-quadrupedkind] andover all the flapperkind of the skies[and]3 in all which the ground quietly-moves and in all the fishes of the seain your(pl) hand they have been given3 All quiet-moverkind which it [is] livingshall be for you(pl) for food likegreenness of vegetation I have givenfor you(pl) all 4 Distinctly flesh in itsbreather [its blood]4 you(pl) shall noteat 5 And distinctly your(pl) blood for

your(pl) breathers I seek from [the]hand of all [the] livingkind I seek it andfrom the hand of the ʔaumldauml m from the

9 On And Samaritan Septuagint and Syriac include Masoretic Text omits 10 OnAnd Samaritan Septuagint Syriac and Vulgate include most manuscripts of theMasoretic Text omit 11 On all the large-quadrupedkind and all the flapperkind and allthe quiet-moverkind quietly-moving over the land So reads the Septuagint but theMasoretic Text reads all the quiet-moverkind and all the flapperkind all [those] quietly-moving over the land and the Samaritan reads all the flapperkind and all the quiet-moverkind quietly-moving over the land 12 On for making the ground lightweightHebrew idiom to curse belittle make to be of little value 13 On warming-season andcooling-season Traditionally translated summer and winter these two seasonsapparently make up the whole year But the focus of warming-season is the fruit of summer and cooling-season seems to include autumn and winter 1 On (Re)produceand increase and fill the land These are again the words of Genesis 128 signifying anew beginning albeit man is already bad from his youth now (Genesis 821) 2 On [andover all the large-quadrupedkind] Absent from the Hebrew texts suggested by the

manuscripts of the Septuagint 3 On [and] Present in some manuscripts of theMasoretic Text and Samaritan Pentateuch 4 On [its blood] The BHS suggests this is agloss -an addition to the text- to explain the meaning of in its breather The Hebrewsyntax of the verse would be more usual without it

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3035

3015 February 2011Genesis 9

hand of the man and5 his brother I seek the breather of the ʔaumldauml m

6 [One] spilling the blood of theʔaumldauml m

~ in the ʔaumldauml m6 his blood shall bespilt

as in [the] silhouette of ʔɛlōhı m~ He has effectuated the ʔaumldauml m7 And you(pl) (Re)produce and

increase~[And]7 swarm in the land and

dominate8 in it8 And then ʔɛlōhı m said to No h and to

his sons with him saying 9 And I see

me [Im] causing my covenant tostand [my covenant] with you(pl) andwith your(pl) seed after you(pl) 10

And with all the breatherkind of thelivingkind which [is] with you(pl) inthe flapperkind and9 in the large-quadrupedkind and in all thelivingkind of the land with you(pl)from all the out-goers of the float [forall the livingkind of the land]10 11 And

so I cause my covenant to stand with you(pl) and all flesh shall not be cutoff still(more) from the waters of theinundation and there shall not be still(more) [an] inundation for ruining theland 12 And then ʔɛlōhı m said This[is] the sign of the covenant which I[am] giving between me and you(pl)

and all breatherkind of livingkindwhich [is] with you(pl) for generationsof unseentime 13 My bow I have givenin the cloud and so it shall be for [a]

sign of [a] covenant between me andthe land 14 And then it shall be in myclouding a cloud over the land andthen shall be seen the bow in the cloud15 And then I will remember mycovenant which [is] between me and

you(pl) and all breatherkind of livingkind in all flesh and the watersshall not still(more) become for [an]inundation for ruining all flesh 16 And

so the bow shall be in the cloud and Iwill see it for remembering [a]covenant of unseentime betweenʔɛlōhı m and all breatherkind of livingkind in all flesh which [is] overthe land 17 And then ʔɛlōhı m said toNo h This [is] the sign of the covenantwhich I have caused to stand betweenme and all flesh which [is] over theland

18 And so the sons of No h became thegoers-out from the float Še m andḪauml m and Yap ɛt And Ḫauml m [was] thefather of Kanaʕan 19 Three [are] thesethe sons of No h and from these hasshcattered11 all the land

20 And then No h perforated [tobecome] a man of the ground and then

5 On and Some Masoretic manuscripts the Cairo Genizah the Samaritan Syriac and Vulgate include this word Without it the man of his brother could be understood6 On in the ʔaumldauml m That is by the ʔaumldauml m In both Biblical Hebrew and Greek in not

only used as a locative preposition but is also used to signify the agent bythrough whomsomething is done 7 On [And] The ancient translations the Samaritan version and afew manuscripts of the Masoretic Text include this and 8 On [dominate] The knowntexts have increase ו רב ו as already found earlier in this verse but the BHS suggests itbe emended to ו רד ו dominate on the basis of Genesis 128 Origens recension of theSeptuagint (that found in his Hexapla) supports this emendation reading κατακυριεύσατεαὐτῆς as in Genesis 128 As can be seen a scribal error involving a single letter couldchange ו רד ו dominate into ו רב ו increase 9 On and The Cairo Genizah SamaritanSeptuagint Syriac and some Targums support this and The Masoretic text omits it10 On [for all the livingkind of the land] These words are absent from the Septuagintand the BHS suggests that they are perhaps to be deleted 11 On shcattered The root

נפץ at some times means to scatter and at other times means to shatter Were theseperhaps originally two distinct roots I have coined a word shcattered to translate this verb leaving it to the reader to recognise the verb and determine from each contextwhich sense is meant

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3135

31 15 February 2011 Genesis 9-19

he planted [a] vineyard 21 And then hedrank from the wine and then he wasintoxicated And then he revealedhimself in the midst of his tent 22 And

then Ḫauml m -the father of Kanaʕan- sawthe nakedness of his father And thenhe (made) [it] manifest12 for his twobrothers in the outside 23 And thenŠe m and Yap ɛt took the cloth and thenthey set [it] over the shoulder(girdle) of the two of them and then they wentbackward and then they covered(up)the nakedness of their father and theirfaces [were] backward and the

nakedness of their father they have notseen 24 And then No h awoke from hiswine and then he knew what his smallson13 has effectuated for him 25 Andthen he said

Accursed [is] Kanaʕan~ Servant of servants14 shall he be for

his brothers26 And then he saidGoodspoken [is] יהוה ʔɛlōhı m of Še m

~ and let Kanaʕan be [a] servant forhim27 Let ʔɛlōhı m cause spreading(open)

15 for Yap ɛt~ and let him settle in the tents of

Še mand let Kanaʕan be

~ servant for him28 And then No h lived after the

inundation three hundred years andfifty years 29 And then all the days of

No h became nine hundred years andfifty years and then he died

102 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

112 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

122 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

132 3 4 5 6 7 8 9 10 11 12 13 14 15 16 1718

142 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24

152 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21

162 3 4 5 6 7 8 9 10 11 12 13 14 15 16

172 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27

182 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33

192 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38

12 On (made)manifest Such is the root meaning of this verb It usually refers tomanifesting something by narrating it Whether by word or deed Ḫauml m manifested hisfathers nakedness -that which is to be covered not exposed- and thus he greatly shamedhis father 13 On his small son Nō hs younger son The order of Nō hs sons is alwaysfound in Scripture as Še m and Ḫauml m and Yap ɛt and this may imply birth order TheBook of Jubilees gives this order and specifically states birth years for each This ordermakes Ḫauml m the middle son younger only than Še m Could it be that the small sonreferred to here is in fact Nō hs grandson Kanaʕan who perhaps on being informed of Nō hs nakedness effectuated some unmentioned evil even worse than Ḫauml m did It isKanaʕan that becomes the subject of the curses that follow In the Book of Jubilees710-14 it applies the phrase younger son to the youngest son of Ḫauml m [Nō h] knew allthat his younger son had done unto him and he cursed his son and said Cursed beCanaan And Ham knew that his father had cursed his younger son and he wasdispleased that he had cursed his son and he parted from his father he and his sons with

him Cush and Mizraim and Put and Canaan but neither does it explain what this younger son Kanaʕan actually did 14 On Servant of servants This means a mostservant-like servant Likewise King of kings means a most kingly king 15 On Letcause spreading(open) This verb sounds almost the same as the name Yap ɛt

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3235

3215 February 2011Genesis 20-50

202 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18

212 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

222 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24

232 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

242 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55 56 57 58 59 60

61 62 63 64 65 66 67

252 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

262 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35

272 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46

282 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

292 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35

302 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43

312 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55

322 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

332 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

34

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31

352 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

362 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43

372 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36

382 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

30

392 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

402 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

412 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55 56 57

422 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38

432 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 3031 32 33 34

442 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

452 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28

462 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

472 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31

482 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

492 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33

50

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3335

33 15 February 2011 Deuteronomy 1-22

12 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29 30 31 32

33 34 35 36 37 38 39 40 41 42 43 44 45 46

22 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29 30 31 3233 34 35 36 37

32 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29

42 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29 30 31 32

33 34 35 36 37 38 39 40 41 42 43 44 45 46 47

48 49

5

2 3 4 5 6 I [am] your(s)יהוה ʔɛlōhı m

which I have caused you(s) toexit from the land of Egypt from ahouse of servants 7 There shall not befor you(s) other ʔɛlōhı m against myface 8 You(s) shall not make for you(s)an idol statue1 Every appearancewhich [is] in skies from above or which[is] in the land from sub(jacent) orwhich [is] in the seas from sub(jacent)to the land 9 10 11 12 13 14 15 16 17 18 19

20 21 22 23 24 25 26 27 28 29 30 31 32 33

6

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25

72 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26

82 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20

92 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29

10

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

112 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

122 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

132 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18

142 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

152 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

162 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

172 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

182 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

192 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21

202 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

212 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

222 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

30

1 On idol statue This Hebrew word is only used Biblically for statues involved inworship

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3435

3415 February 2011Deuteronomy 2324

232 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25

24Because a man takes a womanand then1 he marries her and

then it happens if she doesnt findfavour in his eyes because he has foundin her a nakedness of a thing and thenhe writes2 for her an account of cuttingoff and then he gives in her hand and

then he sends her from his house 2 andthen she exits from his house and thenshe goes and then she becomes foranother man 3 and then the latter man

hates her and then3 he writes for heran account of cutting off and then hegives in her hand and then he sendsher from his house or because thelatter man dies which he took her to

1 On Because a man takes a woman and then Here יהוה first tackles this manmadecustom which he hated (Mal 216) rather than endure in the oneness that יהוה haddesigned a man and his wife to endure in (Gen 224) the people had a custom of sendingtheir wives away because they had ceased to look on them with favour They sent themwith a written account which in their eyes severed the oneness of the marriage In three verses יהוה outlines 1) their divorce custom 2) what it caused the woman to do and 3)what the woman was likely to suffer In the fourth verse he applies a penalty to the onewho has initiated this chain of events the man who divorced her in the first place isrestricted from taking her again The wife which he chose not to treasure has become

forbidden to him he thus cannot chose to do love or hatred to her anymore for his choicehas been made and has produced defilement and abominable consequence Evidently יהוהwanted His people to see the bad consequences of this custom of theirs and perhapssome of them would hesitate from divorcing their wives Why did He not absolutely forbiddivorce Messiah answers that it was because of their stubbornness (Mt 198) forbiddingthe custom would not stop them doing it Messiahs teaching deals more completely withdivorce in as much as it reveals the will of הוהי will for marriage that what He has boundshould be honoured until death (Mk 102-12 1Cor 739) יהוה also supplies His Spirit tothose who receive Messiahs teaching so that now His people may not be natural hard-hearted carnal and rebellious in their customs but instead agreeable to יהוה andempowered to do all His will 2 On and then he writes This is just another link in thechain of events marked just like the other links with the consecutive preterite It is not as

the KJV or as the Pharisees took it(Mt 197) that the man is commanded to do any of thisIndeed this passage does not even approve of what he does but instead penalises him forthis action(v4) This passage does not approve of divorce on the basis of a nakedness of athing or on the basis that he hates her (v3)Therefore any discussion of sufficientgrounds for divorce is made void even as יהוה has given no approval of this custom onany grounds 3 On the latter man hates her and then The first verse narrates thewomans husbands actions because he finds in her a nakedness of a thing and this versenarrates the latter mans actions on the basis that he hates her The Pharisaic schools of Hillel and Shammai took a nakedness of a thing as though יהוה had indicated in thisphrase what was sufficient grounds for divorce and then they argued about what anakedness of a thing could mean whether it be as mild as spoiling the food (Hillel) or as

severe as sexual sin (Shammai) But this latter man divorces because he hates herWould either party argue that יהוה had indicated that hatred is sufficient grounds fordivorce Rather it is all merely a narrative without any sanctioning of divorce or anyrestriction until verse 4

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3535

35 15 February 2011 Deuteronomy 24-34

him for a woman 4 he shall not be able4

-her husband the first which he senther- to return to take her to become forhim for a woman after which she has

caused herself to become defiled for it[is] an abomination5 against the face of יהוה and you shall not cause the land tosin which yourיהוה ʔɛlōhı m gives to you[for] property 5 6 7 8 9 10 11 12 13 14 15 16

17 18 19 20 21 22

252 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19

262 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19

272 3 4 5 6 7 8 9 10 11 12 13 14 15 16 1718 19 20 21 22 23 24 25 26

282 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55 56 57 58 59 60

61 62 63 64 65 66 67 68

292 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

302 3 4 5 6 7 8 9 10 11 12 13 14 15 16 1718 19 20

312 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

30

322 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52

332 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

342 3 4 5 6 7 8 9 10 11 12

4 On he shall not be able See verse 1s notes regarding this restriction placed on thehusband] [On her husband In this whole narrative יהוה calls nobody but the firsthusband her husband] [On she has caused herself to become defiled This passive

reflexive verb states that she has caused herself to be defiled She has caused herself tobe defiled by the actions she took in verse 2 which were provoked by her husbandsactions in verse 1 This clearly shows that the second relationship was a defiling sexualrelationship -a form of sexual immorality and not a pure marriage in s eyes- for herיהוהhusband still lived (Rom 73) The divorced woman who understands this thus hasopportunity to not be defiled by entering a second relationship 5 On it [is] anabomination יהוה shows His disapproval of this entire situation so that His people mightlikewise sense the abomination of the defiling sexual relationship between a mans womanand another man It is not the taking back of the defiled wife that is abomination butrather to do so would be to receive what has been defiled by a defilement which should beseen as a defilement the relationship with a man other than her husband Likewise יהוה

has considered His people defiled which have broken faith with Him and whored afteridols (Jer 3 1) And yet as defiled as they have become from their other lovers He calls

Page 27: Scriptures Of The Faith Once Delivered

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2735

27 15 February 2011 Genesis 78

bone of this day11 has come No h andŠe m and Ḫauml m and Yap ɛt -the sons of No h- and No hs woman and his sonsthree women with him12 to the float 14

those and all the livingkind for its kindand all the large-quadrupedkind for itskind and all the quiet-moverkindquietly-moving over the ground for itskind and all the flapperkind for itskind every bird every wing13 15 Andso they came to No h to the float twotwo from all the flesh which in it [has]spirit of lives 16 And the [ones] coming -male and female from all flesh- have

come like which ʔɛlōhı m had (laid) himcommand And then יהוה closed-upencompassing him 17 And then becamethe inundation forty days14 over theland and so the waters increased andthen they lifted the float and so it rosefrom over the land 18 And so thewaters became strong and so theyincreased greatly over the land and sothe float went over the faces of the

waters19

And the waters have beenstrong -greatly greatly- over the landand then all the high mountains which

[were] sub(jacent) all the skies werecovered 20 fifteen cubits from abovethe waters have been strong And sothe mountains15 were covered 21 And

so all flesh quietly-moving over the landexhaled [its final breath] in theflapperkind and in the large-quadrupedkind and in the livingkindand in all the swarmerkind swarmingover the land and all the ʔaumldauml m 22 allwhich [had] breath of spirit of lives16 inits inhalers from all which [was] in thedrained[land] has died 23 And so Hewiped(away)17 all the stood-up

(substance) which [was] over the facesof the ground from ʔaumldauml m as-far-aslarge-quadrupedkind as-far-as quiet-moverkind and as-far-as theflapperkind of the skies And so theywere wiped(away) from the land Andthen remained distinctly No h and [theflesh] which [was] with him in the float24 And so the waters became strongover the land fifty and a hundred days

8 And then ʔɛlōhı m remembered

1

Nō h and all the livingkind and allthe large-quadrupedkind which [was]

11 On In the bone of this day This literal translation of the Hebrew text reveals aHebrew idiom the bone of something is its essence its self itself So In the bone of this day conveys the sense In this day itself 12 On with him BHS suggests thisreading which is supported by the Septuagint and the Pseudo-Jonathan Targum andGenesis 816amp18 The Masoretic Text has with them In with him there is theimplication that they are saved through being with righteous Nō h because they are hisfamily A mans family is made up of himself his wife his male offspring and their wivesand his unmarried female offspring 13 On every bird every wing These words arelacking from the Septuagint but present in the Masoretic Syriac and Samaritan textsThe BHS suggests to delete them 14 On forty days The Septuagint has forty days andforty nights as in 712 the Masoretic Samaritan and Syriac texts do not include andforty nights here 15 On the mountains The Septuagint and Syriac have the highmountains here as in the preceding verse which is perhaps correct Masoretic Text andSamaritan has simply the mountains here 16 On breath of spirit of lives TheSeptuagint and Vulgate read simply breath of lives 17 On And so He wiped(away) Soreads the Masoretic Text and Septuagint The King James Version reads And every livingsubstance was destroyed and the BHS suggests that the verb may be mediopassive(Niphal) rather than simple active (Qal) Has the direct object marker ת א not beennoticed Its presence marks all the stood-up(substance) as being an object of atransitive verb rather than the subject of a mediopassive verb 1 On ʔɛlōhı m

remembered Not that Nō h had ceased to be in ʔɛlōhı ms mind Rather this Hebrew verbfor remember implies bringing something to the forefront of ones mind bringing athought into focus ʔɛlōhı ms focus has at this point changed from flooding the world torestoring Nō h and those with him

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2835

2815 February 2011Genesis 8

with him in the float And then ʔɛlōhı mcaused spirit2 to traverse over the land

And then the waters subsided 2 Andthen [the] springs of [the] deep and the

meshes of the skies were confined andso the downpour from skies waswithheld 3 And then the watersreturned from over the land [a] goingand [a] returning And then the waters(became)deficient from [the] end of [the] fifty and a hundred days 4 Andthen the float reposed in the seventh[re]newal in the seventeenth day of the[re]newal over the mountains of

ʔaraumlrauml t3 5 And the waters have been[a] going and [a] becoming deficient as-far-as the tenth [re]newal In the tenthin [day] one for the [re]newal theheads of the mountains have been seen6 And then it became from the end of forty days and then No h opened thewindowhole of the float which he haseffectuated 7 And then he sent(away)the crow4 and then it went out -(a)

going out and (a) returning- as-far-asthe drying of the waters from over theland 8 [And then No h (made)delayseven days]5 And then he sent(away)the dove from with him for seeing

Have the waters (become)lightweightfrom over the faces of the ground 9

And the dove has not found repose forthe concavity of its foot and so it

returned to him to the float as thewaters [were] over the faces of all theland And then he sent his hand andthen he took it and then he caused it tocome to him to the float 10 And then he(made)delay6 still(more) seven otherdays and then he caused addition [for]sending(away) the dove from the float11 And then the dove came to him for[a] time of [an] evening and see A

ripped-off leaf of [an] olive(tree) in itsmouth And then No h knew the watershave (become)lightweight from overthe land 12 And then he (made)delay7

still(more) seven other days and thenhe sent(away) the dove and it has notadded returning to him still(more) 13

And then it became in one and sixhundred years [for the lives of No h]8 inthe first [[re]newal] in [day] one for the[re]newal the waters have drainedfrom over the land And then No hcaused the covering of the float to turn-aside and then he saw and see Thefaces of the ground have drained 14

2 On spirit In this verse wind is implied Ive tried to translate this word ח ו רconsistently as spirit The Latin word spiritus originally meant breath but came to beused to mean the non-physical lifeforce of a living being (animus) All these meanings arewithin the word ח ו ר Indeed it could be argued that wind and breath are non-physicalwhilst made up of moving particles it is the flow of the particles which makes itbreath rather than just being air Is flow physical 3 On the mountains of ʔaraumlrauml tNote that the name ʔaraumlrauml t -Urartu in Assyrian- was the name of a large geographicregion in which there was a kingdom in the early 1st millenium BCE Somewhere in themountain ranges of this large geographic region the float came to rest A mountain aboutthe border of Armenia now bears the name Ararat from this account 4 On the crow After the crow the Septuagint has to know if the water has ceased perhaps from verse8 5 On [And then Nō h (made)delay seven days] This sentence is added at thesuggestion of the BHS Verse 10s other seven days seems to suggest that Nō h haddelayed a first seven days here 6 On And then he (made)delay The BHS says it isprobably to be read this way The Masoretic text has חל י And then he perforated [to doוsomething new] that is he began 7 On And then he (made)delay The Piel verb hasbeen translated as the BHS suggests it should probably be both here and in verse 10 but

what is found here in the Masoretic text is the Niphal חל י י And then he was delayed 8ו On [for the lives of Nō h] The Septuagint has these words here as also found inGenesis 711 Their meaning is implied whether or not they were copied to this locationor they dropped from it

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2935

29 15 February 2011 Genesis 89

And in the second [re]newal in theseven and twentieth day for the [re]newal the land has dried

15 And then ʔɛlōhı m worded(up) to

No h saying 16 Go out from the float you(s) and your(s) woman and your(s) sons and your(s) sons women with

you(s) 17 And9 all the livingkind which[is] with you from all flesh in theflapperkind and in the large-quadrupedkind and in all the quiet-moverkind quietly-moving over theland bring out with you And then theywill swarm in the land and then they

shall (re)produce and then they shallincrease over the land 18 And thenNo h came out and his sons and hiswoman and his sons women with him19 And10 all the livingkind all the large-quadrupedkind and all the flapperkindand all the quiet-moverkind quietly-moving over the land11 for theirfamilies they have come out from thefloat

20 And then No h built [a] ritual(firestand) for יהוה and then he took from all the pure large-quadrupedkindand from all the pure flapperkind andthen he caused to ascend ascenders inthe ritual(firestand) 21 And then יהוהsmelled the smell of the contentmentand then יהוה said to his heart I will

not still(more) cause addition formaking the ground lightweight12

because of the ʔaumldauml m as thehandiwork of the heart of the ʔaumldauml m

[is] bad from his youth and I will notstill(more) cause addition for smitingall living like which I have effectuated

22 Still all the days of the land seedand harvest and coldness and hotnessand warming-season and cooling-season13 and day and night shall notsabbatize

9 And then ʔɛlōhı m goodspoke No hand his sons and then He said for

them (Re)produce and increase andfill the land1 2 And the fear of you(pl)and the breaking-dread of you(pl) isover all the livingkind of the land 2[andover all the large-quadrupedkind] andover all the flapperkind of the skies[and]3 in all which the ground quietly-moves and in all the fishes of the seain your(pl) hand they have been given3 All quiet-moverkind which it [is] livingshall be for you(pl) for food likegreenness of vegetation I have givenfor you(pl) all 4 Distinctly flesh in itsbreather [its blood]4 you(pl) shall noteat 5 And distinctly your(pl) blood for

your(pl) breathers I seek from [the]hand of all [the] livingkind I seek it andfrom the hand of the ʔaumldauml m from the

9 On And Samaritan Septuagint and Syriac include Masoretic Text omits 10 OnAnd Samaritan Septuagint Syriac and Vulgate include most manuscripts of theMasoretic Text omit 11 On all the large-quadrupedkind and all the flapperkind and allthe quiet-moverkind quietly-moving over the land So reads the Septuagint but theMasoretic Text reads all the quiet-moverkind and all the flapperkind all [those] quietly-moving over the land and the Samaritan reads all the flapperkind and all the quiet-moverkind quietly-moving over the land 12 On for making the ground lightweightHebrew idiom to curse belittle make to be of little value 13 On warming-season andcooling-season Traditionally translated summer and winter these two seasonsapparently make up the whole year But the focus of warming-season is the fruit of summer and cooling-season seems to include autumn and winter 1 On (Re)produceand increase and fill the land These are again the words of Genesis 128 signifying anew beginning albeit man is already bad from his youth now (Genesis 821) 2 On [andover all the large-quadrupedkind] Absent from the Hebrew texts suggested by the

manuscripts of the Septuagint 3 On [and] Present in some manuscripts of theMasoretic Text and Samaritan Pentateuch 4 On [its blood] The BHS suggests this is agloss -an addition to the text- to explain the meaning of in its breather The Hebrewsyntax of the verse would be more usual without it

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3035

3015 February 2011Genesis 9

hand of the man and5 his brother I seek the breather of the ʔaumldauml m

6 [One] spilling the blood of theʔaumldauml m

~ in the ʔaumldauml m6 his blood shall bespilt

as in [the] silhouette of ʔɛlōhı m~ He has effectuated the ʔaumldauml m7 And you(pl) (Re)produce and

increase~[And]7 swarm in the land and

dominate8 in it8 And then ʔɛlōhı m said to No h and to

his sons with him saying 9 And I see

me [Im] causing my covenant tostand [my covenant] with you(pl) andwith your(pl) seed after you(pl) 10

And with all the breatherkind of thelivingkind which [is] with you(pl) inthe flapperkind and9 in the large-quadrupedkind and in all thelivingkind of the land with you(pl)from all the out-goers of the float [forall the livingkind of the land]10 11 And

so I cause my covenant to stand with you(pl) and all flesh shall not be cutoff still(more) from the waters of theinundation and there shall not be still(more) [an] inundation for ruining theland 12 And then ʔɛlōhı m said This[is] the sign of the covenant which I[am] giving between me and you(pl)

and all breatherkind of livingkindwhich [is] with you(pl) for generationsof unseentime 13 My bow I have givenin the cloud and so it shall be for [a]

sign of [a] covenant between me andthe land 14 And then it shall be in myclouding a cloud over the land andthen shall be seen the bow in the cloud15 And then I will remember mycovenant which [is] between me and

you(pl) and all breatherkind of livingkind in all flesh and the watersshall not still(more) become for [an]inundation for ruining all flesh 16 And

so the bow shall be in the cloud and Iwill see it for remembering [a]covenant of unseentime betweenʔɛlōhı m and all breatherkind of livingkind in all flesh which [is] overthe land 17 And then ʔɛlōhı m said toNo h This [is] the sign of the covenantwhich I have caused to stand betweenme and all flesh which [is] over theland

18 And so the sons of No h became thegoers-out from the float Še m andḪauml m and Yap ɛt And Ḫauml m [was] thefather of Kanaʕan 19 Three [are] thesethe sons of No h and from these hasshcattered11 all the land

20 And then No h perforated [tobecome] a man of the ground and then

5 On and Some Masoretic manuscripts the Cairo Genizah the Samaritan Syriac and Vulgate include this word Without it the man of his brother could be understood6 On in the ʔaumldauml m That is by the ʔaumldauml m In both Biblical Hebrew and Greek in not

only used as a locative preposition but is also used to signify the agent bythrough whomsomething is done 7 On [And] The ancient translations the Samaritan version and afew manuscripts of the Masoretic Text include this and 8 On [dominate] The knowntexts have increase ו רב ו as already found earlier in this verse but the BHS suggests itbe emended to ו רד ו dominate on the basis of Genesis 128 Origens recension of theSeptuagint (that found in his Hexapla) supports this emendation reading κατακυριεύσατεαὐτῆς as in Genesis 128 As can be seen a scribal error involving a single letter couldchange ו רד ו dominate into ו רב ו increase 9 On and The Cairo Genizah SamaritanSeptuagint Syriac and some Targums support this and The Masoretic text omits it10 On [for all the livingkind of the land] These words are absent from the Septuagintand the BHS suggests that they are perhaps to be deleted 11 On shcattered The root

נפץ at some times means to scatter and at other times means to shatter Were theseperhaps originally two distinct roots I have coined a word shcattered to translate this verb leaving it to the reader to recognise the verb and determine from each contextwhich sense is meant

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3135

31 15 February 2011 Genesis 9-19

he planted [a] vineyard 21 And then hedrank from the wine and then he wasintoxicated And then he revealedhimself in the midst of his tent 22 And

then Ḫauml m -the father of Kanaʕan- sawthe nakedness of his father And thenhe (made) [it] manifest12 for his twobrothers in the outside 23 And thenŠe m and Yap ɛt took the cloth and thenthey set [it] over the shoulder(girdle) of the two of them and then they wentbackward and then they covered(up)the nakedness of their father and theirfaces [were] backward and the

nakedness of their father they have notseen 24 And then No h awoke from hiswine and then he knew what his smallson13 has effectuated for him 25 Andthen he said

Accursed [is] Kanaʕan~ Servant of servants14 shall he be for

his brothers26 And then he saidGoodspoken [is] יהוה ʔɛlōhı m of Še m

~ and let Kanaʕan be [a] servant forhim27 Let ʔɛlōhı m cause spreading(open)

15 for Yap ɛt~ and let him settle in the tents of

Še mand let Kanaʕan be

~ servant for him28 And then No h lived after the

inundation three hundred years andfifty years 29 And then all the days of

No h became nine hundred years andfifty years and then he died

102 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

112 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

122 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

132 3 4 5 6 7 8 9 10 11 12 13 14 15 16 1718

142 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24

152 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21

162 3 4 5 6 7 8 9 10 11 12 13 14 15 16

172 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27

182 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33

192 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38

12 On (made)manifest Such is the root meaning of this verb It usually refers tomanifesting something by narrating it Whether by word or deed Ḫauml m manifested hisfathers nakedness -that which is to be covered not exposed- and thus he greatly shamedhis father 13 On his small son Nō hs younger son The order of Nō hs sons is alwaysfound in Scripture as Še m and Ḫauml m and Yap ɛt and this may imply birth order TheBook of Jubilees gives this order and specifically states birth years for each This ordermakes Ḫauml m the middle son younger only than Še m Could it be that the small sonreferred to here is in fact Nō hs grandson Kanaʕan who perhaps on being informed of Nō hs nakedness effectuated some unmentioned evil even worse than Ḫauml m did It isKanaʕan that becomes the subject of the curses that follow In the Book of Jubilees710-14 it applies the phrase younger son to the youngest son of Ḫauml m [Nō h] knew allthat his younger son had done unto him and he cursed his son and said Cursed beCanaan And Ham knew that his father had cursed his younger son and he wasdispleased that he had cursed his son and he parted from his father he and his sons with

him Cush and Mizraim and Put and Canaan but neither does it explain what this younger son Kanaʕan actually did 14 On Servant of servants This means a mostservant-like servant Likewise King of kings means a most kingly king 15 On Letcause spreading(open) This verb sounds almost the same as the name Yap ɛt

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3235

3215 February 2011Genesis 20-50

202 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18

212 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

222 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24

232 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

242 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55 56 57 58 59 60

61 62 63 64 65 66 67

252 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

262 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35

272 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46

282 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

292 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35

302 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43

312 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55

322 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

332 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

34

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31

352 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

362 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43

372 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36

382 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

30

392 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

402 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

412 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55 56 57

422 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38

432 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 3031 32 33 34

442 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

452 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28

462 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

472 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31

482 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

492 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33

50

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3335

33 15 February 2011 Deuteronomy 1-22

12 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29 30 31 32

33 34 35 36 37 38 39 40 41 42 43 44 45 46

22 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29 30 31 3233 34 35 36 37

32 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29

42 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29 30 31 32

33 34 35 36 37 38 39 40 41 42 43 44 45 46 47

48 49

5

2 3 4 5 6 I [am] your(s)יהוה ʔɛlōhı m

which I have caused you(s) toexit from the land of Egypt from ahouse of servants 7 There shall not befor you(s) other ʔɛlōhı m against myface 8 You(s) shall not make for you(s)an idol statue1 Every appearancewhich [is] in skies from above or which[is] in the land from sub(jacent) orwhich [is] in the seas from sub(jacent)to the land 9 10 11 12 13 14 15 16 17 18 19

20 21 22 23 24 25 26 27 28 29 30 31 32 33

6

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25

72 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26

82 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20

92 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29

10

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

112 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

122 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

132 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18

142 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

152 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

162 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

172 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

182 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

192 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21

202 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

212 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

222 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

30

1 On idol statue This Hebrew word is only used Biblically for statues involved inworship

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3435

3415 February 2011Deuteronomy 2324

232 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25

24Because a man takes a womanand then1 he marries her and

then it happens if she doesnt findfavour in his eyes because he has foundin her a nakedness of a thing and thenhe writes2 for her an account of cuttingoff and then he gives in her hand and

then he sends her from his house 2 andthen she exits from his house and thenshe goes and then she becomes foranother man 3 and then the latter man

hates her and then3 he writes for heran account of cutting off and then hegives in her hand and then he sendsher from his house or because thelatter man dies which he took her to

1 On Because a man takes a woman and then Here יהוה first tackles this manmadecustom which he hated (Mal 216) rather than endure in the oneness that יהוה haddesigned a man and his wife to endure in (Gen 224) the people had a custom of sendingtheir wives away because they had ceased to look on them with favour They sent themwith a written account which in their eyes severed the oneness of the marriage In three verses יהוה outlines 1) their divorce custom 2) what it caused the woman to do and 3)what the woman was likely to suffer In the fourth verse he applies a penalty to the onewho has initiated this chain of events the man who divorced her in the first place isrestricted from taking her again The wife which he chose not to treasure has become

forbidden to him he thus cannot chose to do love or hatred to her anymore for his choicehas been made and has produced defilement and abominable consequence Evidently יהוהwanted His people to see the bad consequences of this custom of theirs and perhapssome of them would hesitate from divorcing their wives Why did He not absolutely forbiddivorce Messiah answers that it was because of their stubbornness (Mt 198) forbiddingthe custom would not stop them doing it Messiahs teaching deals more completely withdivorce in as much as it reveals the will of הוהי will for marriage that what He has boundshould be honoured until death (Mk 102-12 1Cor 739) יהוה also supplies His Spirit tothose who receive Messiahs teaching so that now His people may not be natural hard-hearted carnal and rebellious in their customs but instead agreeable to יהוה andempowered to do all His will 2 On and then he writes This is just another link in thechain of events marked just like the other links with the consecutive preterite It is not as

the KJV or as the Pharisees took it(Mt 197) that the man is commanded to do any of thisIndeed this passage does not even approve of what he does but instead penalises him forthis action(v4) This passage does not approve of divorce on the basis of a nakedness of athing or on the basis that he hates her (v3)Therefore any discussion of sufficientgrounds for divorce is made void even as יהוה has given no approval of this custom onany grounds 3 On the latter man hates her and then The first verse narrates thewomans husbands actions because he finds in her a nakedness of a thing and this versenarrates the latter mans actions on the basis that he hates her The Pharisaic schools of Hillel and Shammai took a nakedness of a thing as though יהוה had indicated in thisphrase what was sufficient grounds for divorce and then they argued about what anakedness of a thing could mean whether it be as mild as spoiling the food (Hillel) or as

severe as sexual sin (Shammai) But this latter man divorces because he hates herWould either party argue that יהוה had indicated that hatred is sufficient grounds fordivorce Rather it is all merely a narrative without any sanctioning of divorce or anyrestriction until verse 4

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3535

35 15 February 2011 Deuteronomy 24-34

him for a woman 4 he shall not be able4

-her husband the first which he senther- to return to take her to become forhim for a woman after which she has

caused herself to become defiled for it[is] an abomination5 against the face of יהוה and you shall not cause the land tosin which yourיהוה ʔɛlōhı m gives to you[for] property 5 6 7 8 9 10 11 12 13 14 15 16

17 18 19 20 21 22

252 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19

262 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19

272 3 4 5 6 7 8 9 10 11 12 13 14 15 16 1718 19 20 21 22 23 24 25 26

282 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55 56 57 58 59 60

61 62 63 64 65 66 67 68

292 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

302 3 4 5 6 7 8 9 10 11 12 13 14 15 16 1718 19 20

312 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

30

322 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52

332 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

342 3 4 5 6 7 8 9 10 11 12

4 On he shall not be able See verse 1s notes regarding this restriction placed on thehusband] [On her husband In this whole narrative יהוה calls nobody but the firsthusband her husband] [On she has caused herself to become defiled This passive

reflexive verb states that she has caused herself to be defiled She has caused herself tobe defiled by the actions she took in verse 2 which were provoked by her husbandsactions in verse 1 This clearly shows that the second relationship was a defiling sexualrelationship -a form of sexual immorality and not a pure marriage in s eyes- for herיהוהhusband still lived (Rom 73) The divorced woman who understands this thus hasopportunity to not be defiled by entering a second relationship 5 On it [is] anabomination יהוה shows His disapproval of this entire situation so that His people mightlikewise sense the abomination of the defiling sexual relationship between a mans womanand another man It is not the taking back of the defiled wife that is abomination butrather to do so would be to receive what has been defiled by a defilement which should beseen as a defilement the relationship with a man other than her husband Likewise יהוה

has considered His people defiled which have broken faith with Him and whored afteridols (Jer 3 1) And yet as defiled as they have become from their other lovers He calls

Page 28: Scriptures Of The Faith Once Delivered

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2835

2815 February 2011Genesis 8

with him in the float And then ʔɛlōhı mcaused spirit2 to traverse over the land

And then the waters subsided 2 Andthen [the] springs of [the] deep and the

meshes of the skies were confined andso the downpour from skies waswithheld 3 And then the watersreturned from over the land [a] goingand [a] returning And then the waters(became)deficient from [the] end of [the] fifty and a hundred days 4 Andthen the float reposed in the seventh[re]newal in the seventeenth day of the[re]newal over the mountains of

ʔaraumlrauml t3 5 And the waters have been[a] going and [a] becoming deficient as-far-as the tenth [re]newal In the tenthin [day] one for the [re]newal theheads of the mountains have been seen6 And then it became from the end of forty days and then No h opened thewindowhole of the float which he haseffectuated 7 And then he sent(away)the crow4 and then it went out -(a)

going out and (a) returning- as-far-asthe drying of the waters from over theland 8 [And then No h (made)delayseven days]5 And then he sent(away)the dove from with him for seeing

Have the waters (become)lightweightfrom over the faces of the ground 9

And the dove has not found repose forthe concavity of its foot and so it

returned to him to the float as thewaters [were] over the faces of all theland And then he sent his hand andthen he took it and then he caused it tocome to him to the float 10 And then he(made)delay6 still(more) seven otherdays and then he caused addition [for]sending(away) the dove from the float11 And then the dove came to him for[a] time of [an] evening and see A

ripped-off leaf of [an] olive(tree) in itsmouth And then No h knew the watershave (become)lightweight from overthe land 12 And then he (made)delay7

still(more) seven other days and thenhe sent(away) the dove and it has notadded returning to him still(more) 13

And then it became in one and sixhundred years [for the lives of No h]8 inthe first [[re]newal] in [day] one for the[re]newal the waters have drainedfrom over the land And then No hcaused the covering of the float to turn-aside and then he saw and see Thefaces of the ground have drained 14

2 On spirit In this verse wind is implied Ive tried to translate this word ח ו רconsistently as spirit The Latin word spiritus originally meant breath but came to beused to mean the non-physical lifeforce of a living being (animus) All these meanings arewithin the word ח ו ר Indeed it could be argued that wind and breath are non-physicalwhilst made up of moving particles it is the flow of the particles which makes itbreath rather than just being air Is flow physical 3 On the mountains of ʔaraumlrauml tNote that the name ʔaraumlrauml t -Urartu in Assyrian- was the name of a large geographicregion in which there was a kingdom in the early 1st millenium BCE Somewhere in themountain ranges of this large geographic region the float came to rest A mountain aboutthe border of Armenia now bears the name Ararat from this account 4 On the crow After the crow the Septuagint has to know if the water has ceased perhaps from verse8 5 On [And then Nō h (made)delay seven days] This sentence is added at thesuggestion of the BHS Verse 10s other seven days seems to suggest that Nō h haddelayed a first seven days here 6 On And then he (made)delay The BHS says it isprobably to be read this way The Masoretic text has חל י And then he perforated [to doוsomething new] that is he began 7 On And then he (made)delay The Piel verb hasbeen translated as the BHS suggests it should probably be both here and in verse 10 but

what is found here in the Masoretic text is the Niphal חל י י And then he was delayed 8ו On [for the lives of Nō h] The Septuagint has these words here as also found inGenesis 711 Their meaning is implied whether or not they were copied to this locationor they dropped from it

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2935

29 15 February 2011 Genesis 89

And in the second [re]newal in theseven and twentieth day for the [re]newal the land has dried

15 And then ʔɛlōhı m worded(up) to

No h saying 16 Go out from the float you(s) and your(s) woman and your(s) sons and your(s) sons women with

you(s) 17 And9 all the livingkind which[is] with you from all flesh in theflapperkind and in the large-quadrupedkind and in all the quiet-moverkind quietly-moving over theland bring out with you And then theywill swarm in the land and then they

shall (re)produce and then they shallincrease over the land 18 And thenNo h came out and his sons and hiswoman and his sons women with him19 And10 all the livingkind all the large-quadrupedkind and all the flapperkindand all the quiet-moverkind quietly-moving over the land11 for theirfamilies they have come out from thefloat

20 And then No h built [a] ritual(firestand) for יהוה and then he took from all the pure large-quadrupedkindand from all the pure flapperkind andthen he caused to ascend ascenders inthe ritual(firestand) 21 And then יהוהsmelled the smell of the contentmentand then יהוה said to his heart I will

not still(more) cause addition formaking the ground lightweight12

because of the ʔaumldauml m as thehandiwork of the heart of the ʔaumldauml m

[is] bad from his youth and I will notstill(more) cause addition for smitingall living like which I have effectuated

22 Still all the days of the land seedand harvest and coldness and hotnessand warming-season and cooling-season13 and day and night shall notsabbatize

9 And then ʔɛlōhı m goodspoke No hand his sons and then He said for

them (Re)produce and increase andfill the land1 2 And the fear of you(pl)and the breaking-dread of you(pl) isover all the livingkind of the land 2[andover all the large-quadrupedkind] andover all the flapperkind of the skies[and]3 in all which the ground quietly-moves and in all the fishes of the seain your(pl) hand they have been given3 All quiet-moverkind which it [is] livingshall be for you(pl) for food likegreenness of vegetation I have givenfor you(pl) all 4 Distinctly flesh in itsbreather [its blood]4 you(pl) shall noteat 5 And distinctly your(pl) blood for

your(pl) breathers I seek from [the]hand of all [the] livingkind I seek it andfrom the hand of the ʔaumldauml m from the

9 On And Samaritan Septuagint and Syriac include Masoretic Text omits 10 OnAnd Samaritan Septuagint Syriac and Vulgate include most manuscripts of theMasoretic Text omit 11 On all the large-quadrupedkind and all the flapperkind and allthe quiet-moverkind quietly-moving over the land So reads the Septuagint but theMasoretic Text reads all the quiet-moverkind and all the flapperkind all [those] quietly-moving over the land and the Samaritan reads all the flapperkind and all the quiet-moverkind quietly-moving over the land 12 On for making the ground lightweightHebrew idiom to curse belittle make to be of little value 13 On warming-season andcooling-season Traditionally translated summer and winter these two seasonsapparently make up the whole year But the focus of warming-season is the fruit of summer and cooling-season seems to include autumn and winter 1 On (Re)produceand increase and fill the land These are again the words of Genesis 128 signifying anew beginning albeit man is already bad from his youth now (Genesis 821) 2 On [andover all the large-quadrupedkind] Absent from the Hebrew texts suggested by the

manuscripts of the Septuagint 3 On [and] Present in some manuscripts of theMasoretic Text and Samaritan Pentateuch 4 On [its blood] The BHS suggests this is agloss -an addition to the text- to explain the meaning of in its breather The Hebrewsyntax of the verse would be more usual without it

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3035

3015 February 2011Genesis 9

hand of the man and5 his brother I seek the breather of the ʔaumldauml m

6 [One] spilling the blood of theʔaumldauml m

~ in the ʔaumldauml m6 his blood shall bespilt

as in [the] silhouette of ʔɛlōhı m~ He has effectuated the ʔaumldauml m7 And you(pl) (Re)produce and

increase~[And]7 swarm in the land and

dominate8 in it8 And then ʔɛlōhı m said to No h and to

his sons with him saying 9 And I see

me [Im] causing my covenant tostand [my covenant] with you(pl) andwith your(pl) seed after you(pl) 10

And with all the breatherkind of thelivingkind which [is] with you(pl) inthe flapperkind and9 in the large-quadrupedkind and in all thelivingkind of the land with you(pl)from all the out-goers of the float [forall the livingkind of the land]10 11 And

so I cause my covenant to stand with you(pl) and all flesh shall not be cutoff still(more) from the waters of theinundation and there shall not be still(more) [an] inundation for ruining theland 12 And then ʔɛlōhı m said This[is] the sign of the covenant which I[am] giving between me and you(pl)

and all breatherkind of livingkindwhich [is] with you(pl) for generationsof unseentime 13 My bow I have givenin the cloud and so it shall be for [a]

sign of [a] covenant between me andthe land 14 And then it shall be in myclouding a cloud over the land andthen shall be seen the bow in the cloud15 And then I will remember mycovenant which [is] between me and

you(pl) and all breatherkind of livingkind in all flesh and the watersshall not still(more) become for [an]inundation for ruining all flesh 16 And

so the bow shall be in the cloud and Iwill see it for remembering [a]covenant of unseentime betweenʔɛlōhı m and all breatherkind of livingkind in all flesh which [is] overthe land 17 And then ʔɛlōhı m said toNo h This [is] the sign of the covenantwhich I have caused to stand betweenme and all flesh which [is] over theland

18 And so the sons of No h became thegoers-out from the float Še m andḪauml m and Yap ɛt And Ḫauml m [was] thefather of Kanaʕan 19 Three [are] thesethe sons of No h and from these hasshcattered11 all the land

20 And then No h perforated [tobecome] a man of the ground and then

5 On and Some Masoretic manuscripts the Cairo Genizah the Samaritan Syriac and Vulgate include this word Without it the man of his brother could be understood6 On in the ʔaumldauml m That is by the ʔaumldauml m In both Biblical Hebrew and Greek in not

only used as a locative preposition but is also used to signify the agent bythrough whomsomething is done 7 On [And] The ancient translations the Samaritan version and afew manuscripts of the Masoretic Text include this and 8 On [dominate] The knowntexts have increase ו רב ו as already found earlier in this verse but the BHS suggests itbe emended to ו רד ו dominate on the basis of Genesis 128 Origens recension of theSeptuagint (that found in his Hexapla) supports this emendation reading κατακυριεύσατεαὐτῆς as in Genesis 128 As can be seen a scribal error involving a single letter couldchange ו רד ו dominate into ו רב ו increase 9 On and The Cairo Genizah SamaritanSeptuagint Syriac and some Targums support this and The Masoretic text omits it10 On [for all the livingkind of the land] These words are absent from the Septuagintand the BHS suggests that they are perhaps to be deleted 11 On shcattered The root

נפץ at some times means to scatter and at other times means to shatter Were theseperhaps originally two distinct roots I have coined a word shcattered to translate this verb leaving it to the reader to recognise the verb and determine from each contextwhich sense is meant

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3135

31 15 February 2011 Genesis 9-19

he planted [a] vineyard 21 And then hedrank from the wine and then he wasintoxicated And then he revealedhimself in the midst of his tent 22 And

then Ḫauml m -the father of Kanaʕan- sawthe nakedness of his father And thenhe (made) [it] manifest12 for his twobrothers in the outside 23 And thenŠe m and Yap ɛt took the cloth and thenthey set [it] over the shoulder(girdle) of the two of them and then they wentbackward and then they covered(up)the nakedness of their father and theirfaces [were] backward and the

nakedness of their father they have notseen 24 And then No h awoke from hiswine and then he knew what his smallson13 has effectuated for him 25 Andthen he said

Accursed [is] Kanaʕan~ Servant of servants14 shall he be for

his brothers26 And then he saidGoodspoken [is] יהוה ʔɛlōhı m of Še m

~ and let Kanaʕan be [a] servant forhim27 Let ʔɛlōhı m cause spreading(open)

15 for Yap ɛt~ and let him settle in the tents of

Še mand let Kanaʕan be

~ servant for him28 And then No h lived after the

inundation three hundred years andfifty years 29 And then all the days of

No h became nine hundred years andfifty years and then he died

102 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

112 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

122 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

132 3 4 5 6 7 8 9 10 11 12 13 14 15 16 1718

142 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24

152 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21

162 3 4 5 6 7 8 9 10 11 12 13 14 15 16

172 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27

182 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33

192 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38

12 On (made)manifest Such is the root meaning of this verb It usually refers tomanifesting something by narrating it Whether by word or deed Ḫauml m manifested hisfathers nakedness -that which is to be covered not exposed- and thus he greatly shamedhis father 13 On his small son Nō hs younger son The order of Nō hs sons is alwaysfound in Scripture as Še m and Ḫauml m and Yap ɛt and this may imply birth order TheBook of Jubilees gives this order and specifically states birth years for each This ordermakes Ḫauml m the middle son younger only than Še m Could it be that the small sonreferred to here is in fact Nō hs grandson Kanaʕan who perhaps on being informed of Nō hs nakedness effectuated some unmentioned evil even worse than Ḫauml m did It isKanaʕan that becomes the subject of the curses that follow In the Book of Jubilees710-14 it applies the phrase younger son to the youngest son of Ḫauml m [Nō h] knew allthat his younger son had done unto him and he cursed his son and said Cursed beCanaan And Ham knew that his father had cursed his younger son and he wasdispleased that he had cursed his son and he parted from his father he and his sons with

him Cush and Mizraim and Put and Canaan but neither does it explain what this younger son Kanaʕan actually did 14 On Servant of servants This means a mostservant-like servant Likewise King of kings means a most kingly king 15 On Letcause spreading(open) This verb sounds almost the same as the name Yap ɛt

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3235

3215 February 2011Genesis 20-50

202 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18

212 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

222 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24

232 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

242 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55 56 57 58 59 60

61 62 63 64 65 66 67

252 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

262 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35

272 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46

282 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

292 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35

302 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43

312 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55

322 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

332 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

34

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31

352 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

362 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43

372 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36

382 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

30

392 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

402 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

412 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55 56 57

422 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38

432 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 3031 32 33 34

442 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

452 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28

462 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

472 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31

482 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

492 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33

50

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3335

33 15 February 2011 Deuteronomy 1-22

12 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29 30 31 32

33 34 35 36 37 38 39 40 41 42 43 44 45 46

22 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29 30 31 3233 34 35 36 37

32 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29

42 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29 30 31 32

33 34 35 36 37 38 39 40 41 42 43 44 45 46 47

48 49

5

2 3 4 5 6 I [am] your(s)יהוה ʔɛlōhı m

which I have caused you(s) toexit from the land of Egypt from ahouse of servants 7 There shall not befor you(s) other ʔɛlōhı m against myface 8 You(s) shall not make for you(s)an idol statue1 Every appearancewhich [is] in skies from above or which[is] in the land from sub(jacent) orwhich [is] in the seas from sub(jacent)to the land 9 10 11 12 13 14 15 16 17 18 19

20 21 22 23 24 25 26 27 28 29 30 31 32 33

6

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25

72 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26

82 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20

92 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29

10

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

112 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

122 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

132 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18

142 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

152 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

162 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

172 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

182 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

192 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21

202 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

212 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

222 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

30

1 On idol statue This Hebrew word is only used Biblically for statues involved inworship

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3435

3415 February 2011Deuteronomy 2324

232 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25

24Because a man takes a womanand then1 he marries her and

then it happens if she doesnt findfavour in his eyes because he has foundin her a nakedness of a thing and thenhe writes2 for her an account of cuttingoff and then he gives in her hand and

then he sends her from his house 2 andthen she exits from his house and thenshe goes and then she becomes foranother man 3 and then the latter man

hates her and then3 he writes for heran account of cutting off and then hegives in her hand and then he sendsher from his house or because thelatter man dies which he took her to

1 On Because a man takes a woman and then Here יהוה first tackles this manmadecustom which he hated (Mal 216) rather than endure in the oneness that יהוה haddesigned a man and his wife to endure in (Gen 224) the people had a custom of sendingtheir wives away because they had ceased to look on them with favour They sent themwith a written account which in their eyes severed the oneness of the marriage In three verses יהוה outlines 1) their divorce custom 2) what it caused the woman to do and 3)what the woman was likely to suffer In the fourth verse he applies a penalty to the onewho has initiated this chain of events the man who divorced her in the first place isrestricted from taking her again The wife which he chose not to treasure has become

forbidden to him he thus cannot chose to do love or hatred to her anymore for his choicehas been made and has produced defilement and abominable consequence Evidently יהוהwanted His people to see the bad consequences of this custom of theirs and perhapssome of them would hesitate from divorcing their wives Why did He not absolutely forbiddivorce Messiah answers that it was because of their stubbornness (Mt 198) forbiddingthe custom would not stop them doing it Messiahs teaching deals more completely withdivorce in as much as it reveals the will of הוהי will for marriage that what He has boundshould be honoured until death (Mk 102-12 1Cor 739) יהוה also supplies His Spirit tothose who receive Messiahs teaching so that now His people may not be natural hard-hearted carnal and rebellious in their customs but instead agreeable to יהוה andempowered to do all His will 2 On and then he writes This is just another link in thechain of events marked just like the other links with the consecutive preterite It is not as

the KJV or as the Pharisees took it(Mt 197) that the man is commanded to do any of thisIndeed this passage does not even approve of what he does but instead penalises him forthis action(v4) This passage does not approve of divorce on the basis of a nakedness of athing or on the basis that he hates her (v3)Therefore any discussion of sufficientgrounds for divorce is made void even as יהוה has given no approval of this custom onany grounds 3 On the latter man hates her and then The first verse narrates thewomans husbands actions because he finds in her a nakedness of a thing and this versenarrates the latter mans actions on the basis that he hates her The Pharisaic schools of Hillel and Shammai took a nakedness of a thing as though יהוה had indicated in thisphrase what was sufficient grounds for divorce and then they argued about what anakedness of a thing could mean whether it be as mild as spoiling the food (Hillel) or as

severe as sexual sin (Shammai) But this latter man divorces because he hates herWould either party argue that יהוה had indicated that hatred is sufficient grounds fordivorce Rather it is all merely a narrative without any sanctioning of divorce or anyrestriction until verse 4

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3535

35 15 February 2011 Deuteronomy 24-34

him for a woman 4 he shall not be able4

-her husband the first which he senther- to return to take her to become forhim for a woman after which she has

caused herself to become defiled for it[is] an abomination5 against the face of יהוה and you shall not cause the land tosin which yourיהוה ʔɛlōhı m gives to you[for] property 5 6 7 8 9 10 11 12 13 14 15 16

17 18 19 20 21 22

252 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19

262 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19

272 3 4 5 6 7 8 9 10 11 12 13 14 15 16 1718 19 20 21 22 23 24 25 26

282 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55 56 57 58 59 60

61 62 63 64 65 66 67 68

292 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

302 3 4 5 6 7 8 9 10 11 12 13 14 15 16 1718 19 20

312 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

30

322 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52

332 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

342 3 4 5 6 7 8 9 10 11 12

4 On he shall not be able See verse 1s notes regarding this restriction placed on thehusband] [On her husband In this whole narrative יהוה calls nobody but the firsthusband her husband] [On she has caused herself to become defiled This passive

reflexive verb states that she has caused herself to be defiled She has caused herself tobe defiled by the actions she took in verse 2 which were provoked by her husbandsactions in verse 1 This clearly shows that the second relationship was a defiling sexualrelationship -a form of sexual immorality and not a pure marriage in s eyes- for herיהוהhusband still lived (Rom 73) The divorced woman who understands this thus hasopportunity to not be defiled by entering a second relationship 5 On it [is] anabomination יהוה shows His disapproval of this entire situation so that His people mightlikewise sense the abomination of the defiling sexual relationship between a mans womanand another man It is not the taking back of the defiled wife that is abomination butrather to do so would be to receive what has been defiled by a defilement which should beseen as a defilement the relationship with a man other than her husband Likewise יהוה

has considered His people defiled which have broken faith with Him and whored afteridols (Jer 3 1) And yet as defiled as they have become from their other lovers He calls

Page 29: Scriptures Of The Faith Once Delivered

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 2935

29 15 February 2011 Genesis 89

And in the second [re]newal in theseven and twentieth day for the [re]newal the land has dried

15 And then ʔɛlōhı m worded(up) to

No h saying 16 Go out from the float you(s) and your(s) woman and your(s) sons and your(s) sons women with

you(s) 17 And9 all the livingkind which[is] with you from all flesh in theflapperkind and in the large-quadrupedkind and in all the quiet-moverkind quietly-moving over theland bring out with you And then theywill swarm in the land and then they

shall (re)produce and then they shallincrease over the land 18 And thenNo h came out and his sons and hiswoman and his sons women with him19 And10 all the livingkind all the large-quadrupedkind and all the flapperkindand all the quiet-moverkind quietly-moving over the land11 for theirfamilies they have come out from thefloat

20 And then No h built [a] ritual(firestand) for יהוה and then he took from all the pure large-quadrupedkindand from all the pure flapperkind andthen he caused to ascend ascenders inthe ritual(firestand) 21 And then יהוהsmelled the smell of the contentmentand then יהוה said to his heart I will

not still(more) cause addition formaking the ground lightweight12

because of the ʔaumldauml m as thehandiwork of the heart of the ʔaumldauml m

[is] bad from his youth and I will notstill(more) cause addition for smitingall living like which I have effectuated

22 Still all the days of the land seedand harvest and coldness and hotnessand warming-season and cooling-season13 and day and night shall notsabbatize

9 And then ʔɛlōhı m goodspoke No hand his sons and then He said for

them (Re)produce and increase andfill the land1 2 And the fear of you(pl)and the breaking-dread of you(pl) isover all the livingkind of the land 2[andover all the large-quadrupedkind] andover all the flapperkind of the skies[and]3 in all which the ground quietly-moves and in all the fishes of the seain your(pl) hand they have been given3 All quiet-moverkind which it [is] livingshall be for you(pl) for food likegreenness of vegetation I have givenfor you(pl) all 4 Distinctly flesh in itsbreather [its blood]4 you(pl) shall noteat 5 And distinctly your(pl) blood for

your(pl) breathers I seek from [the]hand of all [the] livingkind I seek it andfrom the hand of the ʔaumldauml m from the

9 On And Samaritan Septuagint and Syriac include Masoretic Text omits 10 OnAnd Samaritan Septuagint Syriac and Vulgate include most manuscripts of theMasoretic Text omit 11 On all the large-quadrupedkind and all the flapperkind and allthe quiet-moverkind quietly-moving over the land So reads the Septuagint but theMasoretic Text reads all the quiet-moverkind and all the flapperkind all [those] quietly-moving over the land and the Samaritan reads all the flapperkind and all the quiet-moverkind quietly-moving over the land 12 On for making the ground lightweightHebrew idiom to curse belittle make to be of little value 13 On warming-season andcooling-season Traditionally translated summer and winter these two seasonsapparently make up the whole year But the focus of warming-season is the fruit of summer and cooling-season seems to include autumn and winter 1 On (Re)produceand increase and fill the land These are again the words of Genesis 128 signifying anew beginning albeit man is already bad from his youth now (Genesis 821) 2 On [andover all the large-quadrupedkind] Absent from the Hebrew texts suggested by the

manuscripts of the Septuagint 3 On [and] Present in some manuscripts of theMasoretic Text and Samaritan Pentateuch 4 On [its blood] The BHS suggests this is agloss -an addition to the text- to explain the meaning of in its breather The Hebrewsyntax of the verse would be more usual without it

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3035

3015 February 2011Genesis 9

hand of the man and5 his brother I seek the breather of the ʔaumldauml m

6 [One] spilling the blood of theʔaumldauml m

~ in the ʔaumldauml m6 his blood shall bespilt

as in [the] silhouette of ʔɛlōhı m~ He has effectuated the ʔaumldauml m7 And you(pl) (Re)produce and

increase~[And]7 swarm in the land and

dominate8 in it8 And then ʔɛlōhı m said to No h and to

his sons with him saying 9 And I see

me [Im] causing my covenant tostand [my covenant] with you(pl) andwith your(pl) seed after you(pl) 10

And with all the breatherkind of thelivingkind which [is] with you(pl) inthe flapperkind and9 in the large-quadrupedkind and in all thelivingkind of the land with you(pl)from all the out-goers of the float [forall the livingkind of the land]10 11 And

so I cause my covenant to stand with you(pl) and all flesh shall not be cutoff still(more) from the waters of theinundation and there shall not be still(more) [an] inundation for ruining theland 12 And then ʔɛlōhı m said This[is] the sign of the covenant which I[am] giving between me and you(pl)

and all breatherkind of livingkindwhich [is] with you(pl) for generationsof unseentime 13 My bow I have givenin the cloud and so it shall be for [a]

sign of [a] covenant between me andthe land 14 And then it shall be in myclouding a cloud over the land andthen shall be seen the bow in the cloud15 And then I will remember mycovenant which [is] between me and

you(pl) and all breatherkind of livingkind in all flesh and the watersshall not still(more) become for [an]inundation for ruining all flesh 16 And

so the bow shall be in the cloud and Iwill see it for remembering [a]covenant of unseentime betweenʔɛlōhı m and all breatherkind of livingkind in all flesh which [is] overthe land 17 And then ʔɛlōhı m said toNo h This [is] the sign of the covenantwhich I have caused to stand betweenme and all flesh which [is] over theland

18 And so the sons of No h became thegoers-out from the float Še m andḪauml m and Yap ɛt And Ḫauml m [was] thefather of Kanaʕan 19 Three [are] thesethe sons of No h and from these hasshcattered11 all the land

20 And then No h perforated [tobecome] a man of the ground and then

5 On and Some Masoretic manuscripts the Cairo Genizah the Samaritan Syriac and Vulgate include this word Without it the man of his brother could be understood6 On in the ʔaumldauml m That is by the ʔaumldauml m In both Biblical Hebrew and Greek in not

only used as a locative preposition but is also used to signify the agent bythrough whomsomething is done 7 On [And] The ancient translations the Samaritan version and afew manuscripts of the Masoretic Text include this and 8 On [dominate] The knowntexts have increase ו רב ו as already found earlier in this verse but the BHS suggests itbe emended to ו רד ו dominate on the basis of Genesis 128 Origens recension of theSeptuagint (that found in his Hexapla) supports this emendation reading κατακυριεύσατεαὐτῆς as in Genesis 128 As can be seen a scribal error involving a single letter couldchange ו רד ו dominate into ו רב ו increase 9 On and The Cairo Genizah SamaritanSeptuagint Syriac and some Targums support this and The Masoretic text omits it10 On [for all the livingkind of the land] These words are absent from the Septuagintand the BHS suggests that they are perhaps to be deleted 11 On shcattered The root

נפץ at some times means to scatter and at other times means to shatter Were theseperhaps originally two distinct roots I have coined a word shcattered to translate this verb leaving it to the reader to recognise the verb and determine from each contextwhich sense is meant

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3135

31 15 February 2011 Genesis 9-19

he planted [a] vineyard 21 And then hedrank from the wine and then he wasintoxicated And then he revealedhimself in the midst of his tent 22 And

then Ḫauml m -the father of Kanaʕan- sawthe nakedness of his father And thenhe (made) [it] manifest12 for his twobrothers in the outside 23 And thenŠe m and Yap ɛt took the cloth and thenthey set [it] over the shoulder(girdle) of the two of them and then they wentbackward and then they covered(up)the nakedness of their father and theirfaces [were] backward and the

nakedness of their father they have notseen 24 And then No h awoke from hiswine and then he knew what his smallson13 has effectuated for him 25 Andthen he said

Accursed [is] Kanaʕan~ Servant of servants14 shall he be for

his brothers26 And then he saidGoodspoken [is] יהוה ʔɛlōhı m of Še m

~ and let Kanaʕan be [a] servant forhim27 Let ʔɛlōhı m cause spreading(open)

15 for Yap ɛt~ and let him settle in the tents of

Še mand let Kanaʕan be

~ servant for him28 And then No h lived after the

inundation three hundred years andfifty years 29 And then all the days of

No h became nine hundred years andfifty years and then he died

102 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

112 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

122 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

132 3 4 5 6 7 8 9 10 11 12 13 14 15 16 1718

142 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24

152 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21

162 3 4 5 6 7 8 9 10 11 12 13 14 15 16

172 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27

182 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33

192 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38

12 On (made)manifest Such is the root meaning of this verb It usually refers tomanifesting something by narrating it Whether by word or deed Ḫauml m manifested hisfathers nakedness -that which is to be covered not exposed- and thus he greatly shamedhis father 13 On his small son Nō hs younger son The order of Nō hs sons is alwaysfound in Scripture as Še m and Ḫauml m and Yap ɛt and this may imply birth order TheBook of Jubilees gives this order and specifically states birth years for each This ordermakes Ḫauml m the middle son younger only than Še m Could it be that the small sonreferred to here is in fact Nō hs grandson Kanaʕan who perhaps on being informed of Nō hs nakedness effectuated some unmentioned evil even worse than Ḫauml m did It isKanaʕan that becomes the subject of the curses that follow In the Book of Jubilees710-14 it applies the phrase younger son to the youngest son of Ḫauml m [Nō h] knew allthat his younger son had done unto him and he cursed his son and said Cursed beCanaan And Ham knew that his father had cursed his younger son and he wasdispleased that he had cursed his son and he parted from his father he and his sons with

him Cush and Mizraim and Put and Canaan but neither does it explain what this younger son Kanaʕan actually did 14 On Servant of servants This means a mostservant-like servant Likewise King of kings means a most kingly king 15 On Letcause spreading(open) This verb sounds almost the same as the name Yap ɛt

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3235

3215 February 2011Genesis 20-50

202 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18

212 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

222 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24

232 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

242 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55 56 57 58 59 60

61 62 63 64 65 66 67

252 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

262 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35

272 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46

282 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

292 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35

302 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43

312 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55

322 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

332 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

34

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31

352 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

362 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43

372 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36

382 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

30

392 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

402 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

412 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55 56 57

422 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38

432 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 3031 32 33 34

442 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

452 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28

462 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

472 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31

482 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

492 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33

50

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3335

33 15 February 2011 Deuteronomy 1-22

12 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29 30 31 32

33 34 35 36 37 38 39 40 41 42 43 44 45 46

22 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29 30 31 3233 34 35 36 37

32 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29

42 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29 30 31 32

33 34 35 36 37 38 39 40 41 42 43 44 45 46 47

48 49

5

2 3 4 5 6 I [am] your(s)יהוה ʔɛlōhı m

which I have caused you(s) toexit from the land of Egypt from ahouse of servants 7 There shall not befor you(s) other ʔɛlōhı m against myface 8 You(s) shall not make for you(s)an idol statue1 Every appearancewhich [is] in skies from above or which[is] in the land from sub(jacent) orwhich [is] in the seas from sub(jacent)to the land 9 10 11 12 13 14 15 16 17 18 19

20 21 22 23 24 25 26 27 28 29 30 31 32 33

6

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25

72 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26

82 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20

92 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29

10

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

112 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

122 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

132 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18

142 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

152 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

162 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

172 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

182 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

192 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21

202 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

212 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

222 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

30

1 On idol statue This Hebrew word is only used Biblically for statues involved inworship

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3435

3415 February 2011Deuteronomy 2324

232 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25

24Because a man takes a womanand then1 he marries her and

then it happens if she doesnt findfavour in his eyes because he has foundin her a nakedness of a thing and thenhe writes2 for her an account of cuttingoff and then he gives in her hand and

then he sends her from his house 2 andthen she exits from his house and thenshe goes and then she becomes foranother man 3 and then the latter man

hates her and then3 he writes for heran account of cutting off and then hegives in her hand and then he sendsher from his house or because thelatter man dies which he took her to

1 On Because a man takes a woman and then Here יהוה first tackles this manmadecustom which he hated (Mal 216) rather than endure in the oneness that יהוה haddesigned a man and his wife to endure in (Gen 224) the people had a custom of sendingtheir wives away because they had ceased to look on them with favour They sent themwith a written account which in their eyes severed the oneness of the marriage In three verses יהוה outlines 1) their divorce custom 2) what it caused the woman to do and 3)what the woman was likely to suffer In the fourth verse he applies a penalty to the onewho has initiated this chain of events the man who divorced her in the first place isrestricted from taking her again The wife which he chose not to treasure has become

forbidden to him he thus cannot chose to do love or hatred to her anymore for his choicehas been made and has produced defilement and abominable consequence Evidently יהוהwanted His people to see the bad consequences of this custom of theirs and perhapssome of them would hesitate from divorcing their wives Why did He not absolutely forbiddivorce Messiah answers that it was because of their stubbornness (Mt 198) forbiddingthe custom would not stop them doing it Messiahs teaching deals more completely withdivorce in as much as it reveals the will of הוהי will for marriage that what He has boundshould be honoured until death (Mk 102-12 1Cor 739) יהוה also supplies His Spirit tothose who receive Messiahs teaching so that now His people may not be natural hard-hearted carnal and rebellious in their customs but instead agreeable to יהוה andempowered to do all His will 2 On and then he writes This is just another link in thechain of events marked just like the other links with the consecutive preterite It is not as

the KJV or as the Pharisees took it(Mt 197) that the man is commanded to do any of thisIndeed this passage does not even approve of what he does but instead penalises him forthis action(v4) This passage does not approve of divorce on the basis of a nakedness of athing or on the basis that he hates her (v3)Therefore any discussion of sufficientgrounds for divorce is made void even as יהוה has given no approval of this custom onany grounds 3 On the latter man hates her and then The first verse narrates thewomans husbands actions because he finds in her a nakedness of a thing and this versenarrates the latter mans actions on the basis that he hates her The Pharisaic schools of Hillel and Shammai took a nakedness of a thing as though יהוה had indicated in thisphrase what was sufficient grounds for divorce and then they argued about what anakedness of a thing could mean whether it be as mild as spoiling the food (Hillel) or as

severe as sexual sin (Shammai) But this latter man divorces because he hates herWould either party argue that יהוה had indicated that hatred is sufficient grounds fordivorce Rather it is all merely a narrative without any sanctioning of divorce or anyrestriction until verse 4

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3535

35 15 February 2011 Deuteronomy 24-34

him for a woman 4 he shall not be able4

-her husband the first which he senther- to return to take her to become forhim for a woman after which she has

caused herself to become defiled for it[is] an abomination5 against the face of יהוה and you shall not cause the land tosin which yourיהוה ʔɛlōhı m gives to you[for] property 5 6 7 8 9 10 11 12 13 14 15 16

17 18 19 20 21 22

252 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19

262 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19

272 3 4 5 6 7 8 9 10 11 12 13 14 15 16 1718 19 20 21 22 23 24 25 26

282 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55 56 57 58 59 60

61 62 63 64 65 66 67 68

292 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

302 3 4 5 6 7 8 9 10 11 12 13 14 15 16 1718 19 20

312 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

30

322 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52

332 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

342 3 4 5 6 7 8 9 10 11 12

4 On he shall not be able See verse 1s notes regarding this restriction placed on thehusband] [On her husband In this whole narrative יהוה calls nobody but the firsthusband her husband] [On she has caused herself to become defiled This passive

reflexive verb states that she has caused herself to be defiled She has caused herself tobe defiled by the actions she took in verse 2 which were provoked by her husbandsactions in verse 1 This clearly shows that the second relationship was a defiling sexualrelationship -a form of sexual immorality and not a pure marriage in s eyes- for herיהוהhusband still lived (Rom 73) The divorced woman who understands this thus hasopportunity to not be defiled by entering a second relationship 5 On it [is] anabomination יהוה shows His disapproval of this entire situation so that His people mightlikewise sense the abomination of the defiling sexual relationship between a mans womanand another man It is not the taking back of the defiled wife that is abomination butrather to do so would be to receive what has been defiled by a defilement which should beseen as a defilement the relationship with a man other than her husband Likewise יהוה

has considered His people defiled which have broken faith with Him and whored afteridols (Jer 3 1) And yet as defiled as they have become from their other lovers He calls

Page 30: Scriptures Of The Faith Once Delivered

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3035

3015 February 2011Genesis 9

hand of the man and5 his brother I seek the breather of the ʔaumldauml m

6 [One] spilling the blood of theʔaumldauml m

~ in the ʔaumldauml m6 his blood shall bespilt

as in [the] silhouette of ʔɛlōhı m~ He has effectuated the ʔaumldauml m7 And you(pl) (Re)produce and

increase~[And]7 swarm in the land and

dominate8 in it8 And then ʔɛlōhı m said to No h and to

his sons with him saying 9 And I see

me [Im] causing my covenant tostand [my covenant] with you(pl) andwith your(pl) seed after you(pl) 10

And with all the breatherkind of thelivingkind which [is] with you(pl) inthe flapperkind and9 in the large-quadrupedkind and in all thelivingkind of the land with you(pl)from all the out-goers of the float [forall the livingkind of the land]10 11 And

so I cause my covenant to stand with you(pl) and all flesh shall not be cutoff still(more) from the waters of theinundation and there shall not be still(more) [an] inundation for ruining theland 12 And then ʔɛlōhı m said This[is] the sign of the covenant which I[am] giving between me and you(pl)

and all breatherkind of livingkindwhich [is] with you(pl) for generationsof unseentime 13 My bow I have givenin the cloud and so it shall be for [a]

sign of [a] covenant between me andthe land 14 And then it shall be in myclouding a cloud over the land andthen shall be seen the bow in the cloud15 And then I will remember mycovenant which [is] between me and

you(pl) and all breatherkind of livingkind in all flesh and the watersshall not still(more) become for [an]inundation for ruining all flesh 16 And

so the bow shall be in the cloud and Iwill see it for remembering [a]covenant of unseentime betweenʔɛlōhı m and all breatherkind of livingkind in all flesh which [is] overthe land 17 And then ʔɛlōhı m said toNo h This [is] the sign of the covenantwhich I have caused to stand betweenme and all flesh which [is] over theland

18 And so the sons of No h became thegoers-out from the float Še m andḪauml m and Yap ɛt And Ḫauml m [was] thefather of Kanaʕan 19 Three [are] thesethe sons of No h and from these hasshcattered11 all the land

20 And then No h perforated [tobecome] a man of the ground and then

5 On and Some Masoretic manuscripts the Cairo Genizah the Samaritan Syriac and Vulgate include this word Without it the man of his brother could be understood6 On in the ʔaumldauml m That is by the ʔaumldauml m In both Biblical Hebrew and Greek in not

only used as a locative preposition but is also used to signify the agent bythrough whomsomething is done 7 On [And] The ancient translations the Samaritan version and afew manuscripts of the Masoretic Text include this and 8 On [dominate] The knowntexts have increase ו רב ו as already found earlier in this verse but the BHS suggests itbe emended to ו רד ו dominate on the basis of Genesis 128 Origens recension of theSeptuagint (that found in his Hexapla) supports this emendation reading κατακυριεύσατεαὐτῆς as in Genesis 128 As can be seen a scribal error involving a single letter couldchange ו רד ו dominate into ו רב ו increase 9 On and The Cairo Genizah SamaritanSeptuagint Syriac and some Targums support this and The Masoretic text omits it10 On [for all the livingkind of the land] These words are absent from the Septuagintand the BHS suggests that they are perhaps to be deleted 11 On shcattered The root

נפץ at some times means to scatter and at other times means to shatter Were theseperhaps originally two distinct roots I have coined a word shcattered to translate this verb leaving it to the reader to recognise the verb and determine from each contextwhich sense is meant

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3135

31 15 February 2011 Genesis 9-19

he planted [a] vineyard 21 And then hedrank from the wine and then he wasintoxicated And then he revealedhimself in the midst of his tent 22 And

then Ḫauml m -the father of Kanaʕan- sawthe nakedness of his father And thenhe (made) [it] manifest12 for his twobrothers in the outside 23 And thenŠe m and Yap ɛt took the cloth and thenthey set [it] over the shoulder(girdle) of the two of them and then they wentbackward and then they covered(up)the nakedness of their father and theirfaces [were] backward and the

nakedness of their father they have notseen 24 And then No h awoke from hiswine and then he knew what his smallson13 has effectuated for him 25 Andthen he said

Accursed [is] Kanaʕan~ Servant of servants14 shall he be for

his brothers26 And then he saidGoodspoken [is] יהוה ʔɛlōhı m of Še m

~ and let Kanaʕan be [a] servant forhim27 Let ʔɛlōhı m cause spreading(open)

15 for Yap ɛt~ and let him settle in the tents of

Še mand let Kanaʕan be

~ servant for him28 And then No h lived after the

inundation three hundred years andfifty years 29 And then all the days of

No h became nine hundred years andfifty years and then he died

102 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

112 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

122 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

132 3 4 5 6 7 8 9 10 11 12 13 14 15 16 1718

142 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24

152 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21

162 3 4 5 6 7 8 9 10 11 12 13 14 15 16

172 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27

182 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33

192 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38

12 On (made)manifest Such is the root meaning of this verb It usually refers tomanifesting something by narrating it Whether by word or deed Ḫauml m manifested hisfathers nakedness -that which is to be covered not exposed- and thus he greatly shamedhis father 13 On his small son Nō hs younger son The order of Nō hs sons is alwaysfound in Scripture as Še m and Ḫauml m and Yap ɛt and this may imply birth order TheBook of Jubilees gives this order and specifically states birth years for each This ordermakes Ḫauml m the middle son younger only than Še m Could it be that the small sonreferred to here is in fact Nō hs grandson Kanaʕan who perhaps on being informed of Nō hs nakedness effectuated some unmentioned evil even worse than Ḫauml m did It isKanaʕan that becomes the subject of the curses that follow In the Book of Jubilees710-14 it applies the phrase younger son to the youngest son of Ḫauml m [Nō h] knew allthat his younger son had done unto him and he cursed his son and said Cursed beCanaan And Ham knew that his father had cursed his younger son and he wasdispleased that he had cursed his son and he parted from his father he and his sons with

him Cush and Mizraim and Put and Canaan but neither does it explain what this younger son Kanaʕan actually did 14 On Servant of servants This means a mostservant-like servant Likewise King of kings means a most kingly king 15 On Letcause spreading(open) This verb sounds almost the same as the name Yap ɛt

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3235

3215 February 2011Genesis 20-50

202 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18

212 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

222 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24

232 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

242 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55 56 57 58 59 60

61 62 63 64 65 66 67

252 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

262 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35

272 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46

282 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

292 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35

302 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43

312 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55

322 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

332 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

34

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31

352 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

362 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43

372 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36

382 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

30

392 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

402 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

412 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55 56 57

422 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38

432 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 3031 32 33 34

442 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

452 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28

462 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

472 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31

482 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

492 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33

50

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3335

33 15 February 2011 Deuteronomy 1-22

12 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29 30 31 32

33 34 35 36 37 38 39 40 41 42 43 44 45 46

22 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29 30 31 3233 34 35 36 37

32 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29

42 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29 30 31 32

33 34 35 36 37 38 39 40 41 42 43 44 45 46 47

48 49

5

2 3 4 5 6 I [am] your(s)יהוה ʔɛlōhı m

which I have caused you(s) toexit from the land of Egypt from ahouse of servants 7 There shall not befor you(s) other ʔɛlōhı m against myface 8 You(s) shall not make for you(s)an idol statue1 Every appearancewhich [is] in skies from above or which[is] in the land from sub(jacent) orwhich [is] in the seas from sub(jacent)to the land 9 10 11 12 13 14 15 16 17 18 19

20 21 22 23 24 25 26 27 28 29 30 31 32 33

6

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25

72 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26

82 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20

92 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29

10

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

112 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

122 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

132 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18

142 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

152 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

162 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

172 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

182 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

192 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21

202 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

212 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

222 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

30

1 On idol statue This Hebrew word is only used Biblically for statues involved inworship

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3435

3415 February 2011Deuteronomy 2324

232 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25

24Because a man takes a womanand then1 he marries her and

then it happens if she doesnt findfavour in his eyes because he has foundin her a nakedness of a thing and thenhe writes2 for her an account of cuttingoff and then he gives in her hand and

then he sends her from his house 2 andthen she exits from his house and thenshe goes and then she becomes foranother man 3 and then the latter man

hates her and then3 he writes for heran account of cutting off and then hegives in her hand and then he sendsher from his house or because thelatter man dies which he took her to

1 On Because a man takes a woman and then Here יהוה first tackles this manmadecustom which he hated (Mal 216) rather than endure in the oneness that יהוה haddesigned a man and his wife to endure in (Gen 224) the people had a custom of sendingtheir wives away because they had ceased to look on them with favour They sent themwith a written account which in their eyes severed the oneness of the marriage In three verses יהוה outlines 1) their divorce custom 2) what it caused the woman to do and 3)what the woman was likely to suffer In the fourth verse he applies a penalty to the onewho has initiated this chain of events the man who divorced her in the first place isrestricted from taking her again The wife which he chose not to treasure has become

forbidden to him he thus cannot chose to do love or hatred to her anymore for his choicehas been made and has produced defilement and abominable consequence Evidently יהוהwanted His people to see the bad consequences of this custom of theirs and perhapssome of them would hesitate from divorcing their wives Why did He not absolutely forbiddivorce Messiah answers that it was because of their stubbornness (Mt 198) forbiddingthe custom would not stop them doing it Messiahs teaching deals more completely withdivorce in as much as it reveals the will of הוהי will for marriage that what He has boundshould be honoured until death (Mk 102-12 1Cor 739) יהוה also supplies His Spirit tothose who receive Messiahs teaching so that now His people may not be natural hard-hearted carnal and rebellious in their customs but instead agreeable to יהוה andempowered to do all His will 2 On and then he writes This is just another link in thechain of events marked just like the other links with the consecutive preterite It is not as

the KJV or as the Pharisees took it(Mt 197) that the man is commanded to do any of thisIndeed this passage does not even approve of what he does but instead penalises him forthis action(v4) This passage does not approve of divorce on the basis of a nakedness of athing or on the basis that he hates her (v3)Therefore any discussion of sufficientgrounds for divorce is made void even as יהוה has given no approval of this custom onany grounds 3 On the latter man hates her and then The first verse narrates thewomans husbands actions because he finds in her a nakedness of a thing and this versenarrates the latter mans actions on the basis that he hates her The Pharisaic schools of Hillel and Shammai took a nakedness of a thing as though יהוה had indicated in thisphrase what was sufficient grounds for divorce and then they argued about what anakedness of a thing could mean whether it be as mild as spoiling the food (Hillel) or as

severe as sexual sin (Shammai) But this latter man divorces because he hates herWould either party argue that יהוה had indicated that hatred is sufficient grounds fordivorce Rather it is all merely a narrative without any sanctioning of divorce or anyrestriction until verse 4

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3535

35 15 February 2011 Deuteronomy 24-34

him for a woman 4 he shall not be able4

-her husband the first which he senther- to return to take her to become forhim for a woman after which she has

caused herself to become defiled for it[is] an abomination5 against the face of יהוה and you shall not cause the land tosin which yourיהוה ʔɛlōhı m gives to you[for] property 5 6 7 8 9 10 11 12 13 14 15 16

17 18 19 20 21 22

252 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19

262 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19

272 3 4 5 6 7 8 9 10 11 12 13 14 15 16 1718 19 20 21 22 23 24 25 26

282 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55 56 57 58 59 60

61 62 63 64 65 66 67 68

292 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

302 3 4 5 6 7 8 9 10 11 12 13 14 15 16 1718 19 20

312 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

30

322 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52

332 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

342 3 4 5 6 7 8 9 10 11 12

4 On he shall not be able See verse 1s notes regarding this restriction placed on thehusband] [On her husband In this whole narrative יהוה calls nobody but the firsthusband her husband] [On she has caused herself to become defiled This passive

reflexive verb states that she has caused herself to be defiled She has caused herself tobe defiled by the actions she took in verse 2 which were provoked by her husbandsactions in verse 1 This clearly shows that the second relationship was a defiling sexualrelationship -a form of sexual immorality and not a pure marriage in s eyes- for herיהוהhusband still lived (Rom 73) The divorced woman who understands this thus hasopportunity to not be defiled by entering a second relationship 5 On it [is] anabomination יהוה shows His disapproval of this entire situation so that His people mightlikewise sense the abomination of the defiling sexual relationship between a mans womanand another man It is not the taking back of the defiled wife that is abomination butrather to do so would be to receive what has been defiled by a defilement which should beseen as a defilement the relationship with a man other than her husband Likewise יהוה

has considered His people defiled which have broken faith with Him and whored afteridols (Jer 3 1) And yet as defiled as they have become from their other lovers He calls

Page 31: Scriptures Of The Faith Once Delivered

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3135

31 15 February 2011 Genesis 9-19

he planted [a] vineyard 21 And then hedrank from the wine and then he wasintoxicated And then he revealedhimself in the midst of his tent 22 And

then Ḫauml m -the father of Kanaʕan- sawthe nakedness of his father And thenhe (made) [it] manifest12 for his twobrothers in the outside 23 And thenŠe m and Yap ɛt took the cloth and thenthey set [it] over the shoulder(girdle) of the two of them and then they wentbackward and then they covered(up)the nakedness of their father and theirfaces [were] backward and the

nakedness of their father they have notseen 24 And then No h awoke from hiswine and then he knew what his smallson13 has effectuated for him 25 Andthen he said

Accursed [is] Kanaʕan~ Servant of servants14 shall he be for

his brothers26 And then he saidGoodspoken [is] יהוה ʔɛlōhı m of Še m

~ and let Kanaʕan be [a] servant forhim27 Let ʔɛlōhı m cause spreading(open)

15 for Yap ɛt~ and let him settle in the tents of

Še mand let Kanaʕan be

~ servant for him28 And then No h lived after the

inundation three hundred years andfifty years 29 And then all the days of

No h became nine hundred years andfifty years and then he died

102 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

112 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

122 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

132 3 4 5 6 7 8 9 10 11 12 13 14 15 16 1718

142 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24

152 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21

162 3 4 5 6 7 8 9 10 11 12 13 14 15 16

172 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27

182 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33

192 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38

12 On (made)manifest Such is the root meaning of this verb It usually refers tomanifesting something by narrating it Whether by word or deed Ḫauml m manifested hisfathers nakedness -that which is to be covered not exposed- and thus he greatly shamedhis father 13 On his small son Nō hs younger son The order of Nō hs sons is alwaysfound in Scripture as Še m and Ḫauml m and Yap ɛt and this may imply birth order TheBook of Jubilees gives this order and specifically states birth years for each This ordermakes Ḫauml m the middle son younger only than Še m Could it be that the small sonreferred to here is in fact Nō hs grandson Kanaʕan who perhaps on being informed of Nō hs nakedness effectuated some unmentioned evil even worse than Ḫauml m did It isKanaʕan that becomes the subject of the curses that follow In the Book of Jubilees710-14 it applies the phrase younger son to the youngest son of Ḫauml m [Nō h] knew allthat his younger son had done unto him and he cursed his son and said Cursed beCanaan And Ham knew that his father had cursed his younger son and he wasdispleased that he had cursed his son and he parted from his father he and his sons with

him Cush and Mizraim and Put and Canaan but neither does it explain what this younger son Kanaʕan actually did 14 On Servant of servants This means a mostservant-like servant Likewise King of kings means a most kingly king 15 On Letcause spreading(open) This verb sounds almost the same as the name Yap ɛt

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3235

3215 February 2011Genesis 20-50

202 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18

212 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

222 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24

232 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

242 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55 56 57 58 59 60

61 62 63 64 65 66 67

252 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

262 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35

272 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46

282 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

292 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35

302 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43

312 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55

322 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

332 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

34

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31

352 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

362 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43

372 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36

382 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

30

392 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

402 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

412 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55 56 57

422 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38

432 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 3031 32 33 34

442 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

452 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28

462 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

472 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31

482 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

492 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33

50

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3335

33 15 February 2011 Deuteronomy 1-22

12 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29 30 31 32

33 34 35 36 37 38 39 40 41 42 43 44 45 46

22 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29 30 31 3233 34 35 36 37

32 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29

42 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29 30 31 32

33 34 35 36 37 38 39 40 41 42 43 44 45 46 47

48 49

5

2 3 4 5 6 I [am] your(s)יהוה ʔɛlōhı m

which I have caused you(s) toexit from the land of Egypt from ahouse of servants 7 There shall not befor you(s) other ʔɛlōhı m against myface 8 You(s) shall not make for you(s)an idol statue1 Every appearancewhich [is] in skies from above or which[is] in the land from sub(jacent) orwhich [is] in the seas from sub(jacent)to the land 9 10 11 12 13 14 15 16 17 18 19

20 21 22 23 24 25 26 27 28 29 30 31 32 33

6

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25

72 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26

82 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20

92 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29

10

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

112 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

122 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

132 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18

142 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

152 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

162 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

172 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

182 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

192 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21

202 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

212 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

222 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

30

1 On idol statue This Hebrew word is only used Biblically for statues involved inworship

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3435

3415 February 2011Deuteronomy 2324

232 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25

24Because a man takes a womanand then1 he marries her and

then it happens if she doesnt findfavour in his eyes because he has foundin her a nakedness of a thing and thenhe writes2 for her an account of cuttingoff and then he gives in her hand and

then he sends her from his house 2 andthen she exits from his house and thenshe goes and then she becomes foranother man 3 and then the latter man

hates her and then3 he writes for heran account of cutting off and then hegives in her hand and then he sendsher from his house or because thelatter man dies which he took her to

1 On Because a man takes a woman and then Here יהוה first tackles this manmadecustom which he hated (Mal 216) rather than endure in the oneness that יהוה haddesigned a man and his wife to endure in (Gen 224) the people had a custom of sendingtheir wives away because they had ceased to look on them with favour They sent themwith a written account which in their eyes severed the oneness of the marriage In three verses יהוה outlines 1) their divorce custom 2) what it caused the woman to do and 3)what the woman was likely to suffer In the fourth verse he applies a penalty to the onewho has initiated this chain of events the man who divorced her in the first place isrestricted from taking her again The wife which he chose not to treasure has become

forbidden to him he thus cannot chose to do love or hatred to her anymore for his choicehas been made and has produced defilement and abominable consequence Evidently יהוהwanted His people to see the bad consequences of this custom of theirs and perhapssome of them would hesitate from divorcing their wives Why did He not absolutely forbiddivorce Messiah answers that it was because of their stubbornness (Mt 198) forbiddingthe custom would not stop them doing it Messiahs teaching deals more completely withdivorce in as much as it reveals the will of הוהי will for marriage that what He has boundshould be honoured until death (Mk 102-12 1Cor 739) יהוה also supplies His Spirit tothose who receive Messiahs teaching so that now His people may not be natural hard-hearted carnal and rebellious in their customs but instead agreeable to יהוה andempowered to do all His will 2 On and then he writes This is just another link in thechain of events marked just like the other links with the consecutive preterite It is not as

the KJV or as the Pharisees took it(Mt 197) that the man is commanded to do any of thisIndeed this passage does not even approve of what he does but instead penalises him forthis action(v4) This passage does not approve of divorce on the basis of a nakedness of athing or on the basis that he hates her (v3)Therefore any discussion of sufficientgrounds for divorce is made void even as יהוה has given no approval of this custom onany grounds 3 On the latter man hates her and then The first verse narrates thewomans husbands actions because he finds in her a nakedness of a thing and this versenarrates the latter mans actions on the basis that he hates her The Pharisaic schools of Hillel and Shammai took a nakedness of a thing as though יהוה had indicated in thisphrase what was sufficient grounds for divorce and then they argued about what anakedness of a thing could mean whether it be as mild as spoiling the food (Hillel) or as

severe as sexual sin (Shammai) But this latter man divorces because he hates herWould either party argue that יהוה had indicated that hatred is sufficient grounds fordivorce Rather it is all merely a narrative without any sanctioning of divorce or anyrestriction until verse 4

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3535

35 15 February 2011 Deuteronomy 24-34

him for a woman 4 he shall not be able4

-her husband the first which he senther- to return to take her to become forhim for a woman after which she has

caused herself to become defiled for it[is] an abomination5 against the face of יהוה and you shall not cause the land tosin which yourיהוה ʔɛlōhı m gives to you[for] property 5 6 7 8 9 10 11 12 13 14 15 16

17 18 19 20 21 22

252 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19

262 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19

272 3 4 5 6 7 8 9 10 11 12 13 14 15 16 1718 19 20 21 22 23 24 25 26

282 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55 56 57 58 59 60

61 62 63 64 65 66 67 68

292 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

302 3 4 5 6 7 8 9 10 11 12 13 14 15 16 1718 19 20

312 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

30

322 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52

332 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

342 3 4 5 6 7 8 9 10 11 12

4 On he shall not be able See verse 1s notes regarding this restriction placed on thehusband] [On her husband In this whole narrative יהוה calls nobody but the firsthusband her husband] [On she has caused herself to become defiled This passive

reflexive verb states that she has caused herself to be defiled She has caused herself tobe defiled by the actions she took in verse 2 which were provoked by her husbandsactions in verse 1 This clearly shows that the second relationship was a defiling sexualrelationship -a form of sexual immorality and not a pure marriage in s eyes- for herיהוהhusband still lived (Rom 73) The divorced woman who understands this thus hasopportunity to not be defiled by entering a second relationship 5 On it [is] anabomination יהוה shows His disapproval of this entire situation so that His people mightlikewise sense the abomination of the defiling sexual relationship between a mans womanand another man It is not the taking back of the defiled wife that is abomination butrather to do so would be to receive what has been defiled by a defilement which should beseen as a defilement the relationship with a man other than her husband Likewise יהוה

has considered His people defiled which have broken faith with Him and whored afteridols (Jer 3 1) And yet as defiled as they have become from their other lovers He calls

Page 32: Scriptures Of The Faith Once Delivered

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3235

3215 February 2011Genesis 20-50

202 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18

212 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

222 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24

232 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

242 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55 56 57 58 59 60

61 62 63 64 65 66 67

252 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

262 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35

272 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46

282 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

292 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35

302 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43

312 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55

322 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

332 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

34

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31

352 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

362 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43

372 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36

382 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

30

392 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

402 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

412 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55 56 57

422 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38

432 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 3031 32 33 34

442 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

452 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28

462 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34

472 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31

482 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

492 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33

50

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3335

33 15 February 2011 Deuteronomy 1-22

12 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29 30 31 32

33 34 35 36 37 38 39 40 41 42 43 44 45 46

22 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29 30 31 3233 34 35 36 37

32 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29

42 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29 30 31 32

33 34 35 36 37 38 39 40 41 42 43 44 45 46 47

48 49

5

2 3 4 5 6 I [am] your(s)יהוה ʔɛlōhı m

which I have caused you(s) toexit from the land of Egypt from ahouse of servants 7 There shall not befor you(s) other ʔɛlōhı m against myface 8 You(s) shall not make for you(s)an idol statue1 Every appearancewhich [is] in skies from above or which[is] in the land from sub(jacent) orwhich [is] in the seas from sub(jacent)to the land 9 10 11 12 13 14 15 16 17 18 19

20 21 22 23 24 25 26 27 28 29 30 31 32 33

6

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25

72 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26

82 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20

92 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29

10

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

112 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

122 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

132 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18

142 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

152 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

162 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

172 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

182 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

192 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21

202 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

212 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

222 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

30

1 On idol statue This Hebrew word is only used Biblically for statues involved inworship

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3435

3415 February 2011Deuteronomy 2324

232 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25

24Because a man takes a womanand then1 he marries her and

then it happens if she doesnt findfavour in his eyes because he has foundin her a nakedness of a thing and thenhe writes2 for her an account of cuttingoff and then he gives in her hand and

then he sends her from his house 2 andthen she exits from his house and thenshe goes and then she becomes foranother man 3 and then the latter man

hates her and then3 he writes for heran account of cutting off and then hegives in her hand and then he sendsher from his house or because thelatter man dies which he took her to

1 On Because a man takes a woman and then Here יהוה first tackles this manmadecustom which he hated (Mal 216) rather than endure in the oneness that יהוה haddesigned a man and his wife to endure in (Gen 224) the people had a custom of sendingtheir wives away because they had ceased to look on them with favour They sent themwith a written account which in their eyes severed the oneness of the marriage In three verses יהוה outlines 1) their divorce custom 2) what it caused the woman to do and 3)what the woman was likely to suffer In the fourth verse he applies a penalty to the onewho has initiated this chain of events the man who divorced her in the first place isrestricted from taking her again The wife which he chose not to treasure has become

forbidden to him he thus cannot chose to do love or hatred to her anymore for his choicehas been made and has produced defilement and abominable consequence Evidently יהוהwanted His people to see the bad consequences of this custom of theirs and perhapssome of them would hesitate from divorcing their wives Why did He not absolutely forbiddivorce Messiah answers that it was because of their stubbornness (Mt 198) forbiddingthe custom would not stop them doing it Messiahs teaching deals more completely withdivorce in as much as it reveals the will of הוהי will for marriage that what He has boundshould be honoured until death (Mk 102-12 1Cor 739) יהוה also supplies His Spirit tothose who receive Messiahs teaching so that now His people may not be natural hard-hearted carnal and rebellious in their customs but instead agreeable to יהוה andempowered to do all His will 2 On and then he writes This is just another link in thechain of events marked just like the other links with the consecutive preterite It is not as

the KJV or as the Pharisees took it(Mt 197) that the man is commanded to do any of thisIndeed this passage does not even approve of what he does but instead penalises him forthis action(v4) This passage does not approve of divorce on the basis of a nakedness of athing or on the basis that he hates her (v3)Therefore any discussion of sufficientgrounds for divorce is made void even as יהוה has given no approval of this custom onany grounds 3 On the latter man hates her and then The first verse narrates thewomans husbands actions because he finds in her a nakedness of a thing and this versenarrates the latter mans actions on the basis that he hates her The Pharisaic schools of Hillel and Shammai took a nakedness of a thing as though יהוה had indicated in thisphrase what was sufficient grounds for divorce and then they argued about what anakedness of a thing could mean whether it be as mild as spoiling the food (Hillel) or as

severe as sexual sin (Shammai) But this latter man divorces because he hates herWould either party argue that יהוה had indicated that hatred is sufficient grounds fordivorce Rather it is all merely a narrative without any sanctioning of divorce or anyrestriction until verse 4

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3535

35 15 February 2011 Deuteronomy 24-34

him for a woman 4 he shall not be able4

-her husband the first which he senther- to return to take her to become forhim for a woman after which she has

caused herself to become defiled for it[is] an abomination5 against the face of יהוה and you shall not cause the land tosin which yourיהוה ʔɛlōhı m gives to you[for] property 5 6 7 8 9 10 11 12 13 14 15 16

17 18 19 20 21 22

252 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19

262 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19

272 3 4 5 6 7 8 9 10 11 12 13 14 15 16 1718 19 20 21 22 23 24 25 26

282 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55 56 57 58 59 60

61 62 63 64 65 66 67 68

292 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

302 3 4 5 6 7 8 9 10 11 12 13 14 15 16 1718 19 20

312 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

30

322 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52

332 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

342 3 4 5 6 7 8 9 10 11 12

4 On he shall not be able See verse 1s notes regarding this restriction placed on thehusband] [On her husband In this whole narrative יהוה calls nobody but the firsthusband her husband] [On she has caused herself to become defiled This passive

reflexive verb states that she has caused herself to be defiled She has caused herself tobe defiled by the actions she took in verse 2 which were provoked by her husbandsactions in verse 1 This clearly shows that the second relationship was a defiling sexualrelationship -a form of sexual immorality and not a pure marriage in s eyes- for herיהוהhusband still lived (Rom 73) The divorced woman who understands this thus hasopportunity to not be defiled by entering a second relationship 5 On it [is] anabomination יהוה shows His disapproval of this entire situation so that His people mightlikewise sense the abomination of the defiling sexual relationship between a mans womanand another man It is not the taking back of the defiled wife that is abomination butrather to do so would be to receive what has been defiled by a defilement which should beseen as a defilement the relationship with a man other than her husband Likewise יהוה

has considered His people defiled which have broken faith with Him and whored afteridols (Jer 3 1) And yet as defiled as they have become from their other lovers He calls

Page 33: Scriptures Of The Faith Once Delivered

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3335

33 15 February 2011 Deuteronomy 1-22

12 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29 30 31 32

33 34 35 36 37 38 39 40 41 42 43 44 45 46

22 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29 30 31 3233 34 35 36 37

32 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29

42 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29 30 31 32

33 34 35 36 37 38 39 40 41 42 43 44 45 46 47

48 49

5

2 3 4 5 6 I [am] your(s)יהוה ʔɛlōhı m

which I have caused you(s) toexit from the land of Egypt from ahouse of servants 7 There shall not befor you(s) other ʔɛlōhı m against myface 8 You(s) shall not make for you(s)an idol statue1 Every appearancewhich [is] in skies from above or which[is] in the land from sub(jacent) orwhich [is] in the seas from sub(jacent)to the land 9 10 11 12 13 14 15 16 17 18 19

20 21 22 23 24 25 26 27 28 29 30 31 32 33

6

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25

72 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26

82 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20

92 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

19 20 21 22 23 24 25 26 27 28 29

10

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

112 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

122 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32

132 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18

142 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

152 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

162 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

172 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

182 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22

192 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21

202 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20

212 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23

222 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

30

1 On idol statue This Hebrew word is only used Biblically for statues involved inworship

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3435

3415 February 2011Deuteronomy 2324

232 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25

24Because a man takes a womanand then1 he marries her and

then it happens if she doesnt findfavour in his eyes because he has foundin her a nakedness of a thing and thenhe writes2 for her an account of cuttingoff and then he gives in her hand and

then he sends her from his house 2 andthen she exits from his house and thenshe goes and then she becomes foranother man 3 and then the latter man

hates her and then3 he writes for heran account of cutting off and then hegives in her hand and then he sendsher from his house or because thelatter man dies which he took her to

1 On Because a man takes a woman and then Here יהוה first tackles this manmadecustom which he hated (Mal 216) rather than endure in the oneness that יהוה haddesigned a man and his wife to endure in (Gen 224) the people had a custom of sendingtheir wives away because they had ceased to look on them with favour They sent themwith a written account which in their eyes severed the oneness of the marriage In three verses יהוה outlines 1) their divorce custom 2) what it caused the woman to do and 3)what the woman was likely to suffer In the fourth verse he applies a penalty to the onewho has initiated this chain of events the man who divorced her in the first place isrestricted from taking her again The wife which he chose not to treasure has become

forbidden to him he thus cannot chose to do love or hatred to her anymore for his choicehas been made and has produced defilement and abominable consequence Evidently יהוהwanted His people to see the bad consequences of this custom of theirs and perhapssome of them would hesitate from divorcing their wives Why did He not absolutely forbiddivorce Messiah answers that it was because of their stubbornness (Mt 198) forbiddingthe custom would not stop them doing it Messiahs teaching deals more completely withdivorce in as much as it reveals the will of הוהי will for marriage that what He has boundshould be honoured until death (Mk 102-12 1Cor 739) יהוה also supplies His Spirit tothose who receive Messiahs teaching so that now His people may not be natural hard-hearted carnal and rebellious in their customs but instead agreeable to יהוה andempowered to do all His will 2 On and then he writes This is just another link in thechain of events marked just like the other links with the consecutive preterite It is not as

the KJV or as the Pharisees took it(Mt 197) that the man is commanded to do any of thisIndeed this passage does not even approve of what he does but instead penalises him forthis action(v4) This passage does not approve of divorce on the basis of a nakedness of athing or on the basis that he hates her (v3)Therefore any discussion of sufficientgrounds for divorce is made void even as יהוה has given no approval of this custom onany grounds 3 On the latter man hates her and then The first verse narrates thewomans husbands actions because he finds in her a nakedness of a thing and this versenarrates the latter mans actions on the basis that he hates her The Pharisaic schools of Hillel and Shammai took a nakedness of a thing as though יהוה had indicated in thisphrase what was sufficient grounds for divorce and then they argued about what anakedness of a thing could mean whether it be as mild as spoiling the food (Hillel) or as

severe as sexual sin (Shammai) But this latter man divorces because he hates herWould either party argue that יהוה had indicated that hatred is sufficient grounds fordivorce Rather it is all merely a narrative without any sanctioning of divorce or anyrestriction until verse 4

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3535

35 15 February 2011 Deuteronomy 24-34

him for a woman 4 he shall not be able4

-her husband the first which he senther- to return to take her to become forhim for a woman after which she has

caused herself to become defiled for it[is] an abomination5 against the face of יהוה and you shall not cause the land tosin which yourיהוה ʔɛlōhı m gives to you[for] property 5 6 7 8 9 10 11 12 13 14 15 16

17 18 19 20 21 22

252 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19

262 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19

272 3 4 5 6 7 8 9 10 11 12 13 14 15 16 1718 19 20 21 22 23 24 25 26

282 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55 56 57 58 59 60

61 62 63 64 65 66 67 68

292 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

302 3 4 5 6 7 8 9 10 11 12 13 14 15 16 1718 19 20

312 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

30

322 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52

332 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

342 3 4 5 6 7 8 9 10 11 12

4 On he shall not be able See verse 1s notes regarding this restriction placed on thehusband] [On her husband In this whole narrative יהוה calls nobody but the firsthusband her husband] [On she has caused herself to become defiled This passive

reflexive verb states that she has caused herself to be defiled She has caused herself tobe defiled by the actions she took in verse 2 which were provoked by her husbandsactions in verse 1 This clearly shows that the second relationship was a defiling sexualrelationship -a form of sexual immorality and not a pure marriage in s eyes- for herיהוהhusband still lived (Rom 73) The divorced woman who understands this thus hasopportunity to not be defiled by entering a second relationship 5 On it [is] anabomination יהוה shows His disapproval of this entire situation so that His people mightlikewise sense the abomination of the defiling sexual relationship between a mans womanand another man It is not the taking back of the defiled wife that is abomination butrather to do so would be to receive what has been defiled by a defilement which should beseen as a defilement the relationship with a man other than her husband Likewise יהוה

has considered His people defiled which have broken faith with Him and whored afteridols (Jer 3 1) And yet as defiled as they have become from their other lovers He calls

Page 34: Scriptures Of The Faith Once Delivered

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3435

3415 February 2011Deuteronomy 2324

232 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25

24Because a man takes a womanand then1 he marries her and

then it happens if she doesnt findfavour in his eyes because he has foundin her a nakedness of a thing and thenhe writes2 for her an account of cuttingoff and then he gives in her hand and

then he sends her from his house 2 andthen she exits from his house and thenshe goes and then she becomes foranother man 3 and then the latter man

hates her and then3 he writes for heran account of cutting off and then hegives in her hand and then he sendsher from his house or because thelatter man dies which he took her to

1 On Because a man takes a woman and then Here יהוה first tackles this manmadecustom which he hated (Mal 216) rather than endure in the oneness that יהוה haddesigned a man and his wife to endure in (Gen 224) the people had a custom of sendingtheir wives away because they had ceased to look on them with favour They sent themwith a written account which in their eyes severed the oneness of the marriage In three verses יהוה outlines 1) their divorce custom 2) what it caused the woman to do and 3)what the woman was likely to suffer In the fourth verse he applies a penalty to the onewho has initiated this chain of events the man who divorced her in the first place isrestricted from taking her again The wife which he chose not to treasure has become

forbidden to him he thus cannot chose to do love or hatred to her anymore for his choicehas been made and has produced defilement and abominable consequence Evidently יהוהwanted His people to see the bad consequences of this custom of theirs and perhapssome of them would hesitate from divorcing their wives Why did He not absolutely forbiddivorce Messiah answers that it was because of their stubbornness (Mt 198) forbiddingthe custom would not stop them doing it Messiahs teaching deals more completely withdivorce in as much as it reveals the will of הוהי will for marriage that what He has boundshould be honoured until death (Mk 102-12 1Cor 739) יהוה also supplies His Spirit tothose who receive Messiahs teaching so that now His people may not be natural hard-hearted carnal and rebellious in their customs but instead agreeable to יהוה andempowered to do all His will 2 On and then he writes This is just another link in thechain of events marked just like the other links with the consecutive preterite It is not as

the KJV or as the Pharisees took it(Mt 197) that the man is commanded to do any of thisIndeed this passage does not even approve of what he does but instead penalises him forthis action(v4) This passage does not approve of divorce on the basis of a nakedness of athing or on the basis that he hates her (v3)Therefore any discussion of sufficientgrounds for divorce is made void even as יהוה has given no approval of this custom onany grounds 3 On the latter man hates her and then The first verse narrates thewomans husbands actions because he finds in her a nakedness of a thing and this versenarrates the latter mans actions on the basis that he hates her The Pharisaic schools of Hillel and Shammai took a nakedness of a thing as though יהוה had indicated in thisphrase what was sufficient grounds for divorce and then they argued about what anakedness of a thing could mean whether it be as mild as spoiling the food (Hillel) or as

severe as sexual sin (Shammai) But this latter man divorces because he hates herWould either party argue that יהוה had indicated that hatred is sufficient grounds fordivorce Rather it is all merely a narrative without any sanctioning of divorce or anyrestriction until verse 4

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3535

35 15 February 2011 Deuteronomy 24-34

him for a woman 4 he shall not be able4

-her husband the first which he senther- to return to take her to become forhim for a woman after which she has

caused herself to become defiled for it[is] an abomination5 against the face of יהוה and you shall not cause the land tosin which yourיהוה ʔɛlōhı m gives to you[for] property 5 6 7 8 9 10 11 12 13 14 15 16

17 18 19 20 21 22

252 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19

262 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19

272 3 4 5 6 7 8 9 10 11 12 13 14 15 16 1718 19 20 21 22 23 24 25 26

282 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55 56 57 58 59 60

61 62 63 64 65 66 67 68

292 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

302 3 4 5 6 7 8 9 10 11 12 13 14 15 16 1718 19 20

312 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

30

322 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52

332 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

342 3 4 5 6 7 8 9 10 11 12

4 On he shall not be able See verse 1s notes regarding this restriction placed on thehusband] [On her husband In this whole narrative יהוה calls nobody but the firsthusband her husband] [On she has caused herself to become defiled This passive

reflexive verb states that she has caused herself to be defiled She has caused herself tobe defiled by the actions she took in verse 2 which were provoked by her husbandsactions in verse 1 This clearly shows that the second relationship was a defiling sexualrelationship -a form of sexual immorality and not a pure marriage in s eyes- for herיהוהhusband still lived (Rom 73) The divorced woman who understands this thus hasopportunity to not be defiled by entering a second relationship 5 On it [is] anabomination יהוה shows His disapproval of this entire situation so that His people mightlikewise sense the abomination of the defiling sexual relationship between a mans womanand another man It is not the taking back of the defiled wife that is abomination butrather to do so would be to receive what has been defiled by a defilement which should beseen as a defilement the relationship with a man other than her husband Likewise יהוה

has considered His people defiled which have broken faith with Him and whored afteridols (Jer 3 1) And yet as defiled as they have become from their other lovers He calls

Page 35: Scriptures Of The Faith Once Delivered

882019 Scriptures Of The Faith Once Delivered

httpslidepdfcomreaderfullscriptures-of-the-faith-once-delivered 3535

35 15 February 2011 Deuteronomy 24-34

him for a woman 4 he shall not be able4

-her husband the first which he senther- to return to take her to become forhim for a woman after which she has

caused herself to become defiled for it[is] an abomination5 against the face of יהוה and you shall not cause the land tosin which yourיהוה ʔɛlōhı m gives to you[for] property 5 6 7 8 9 10 11 12 13 14 15 16

17 18 19 20 21 22

252 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19

262 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19

272 3 4 5 6 7 8 9 10 11 12 13 14 15 16 1718 19 20 21 22 23 24 25 26

282 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52 53 54 55 56 57 58 59 60

61 62 63 64 65 66 67 68

292 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

302 3 4 5 6 7 8 9 10 11 12 13 14 15 16 1718 19 20

312 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

30

322 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29 30

31 32 33 34 35 36 37 38 39 40 41 42 43 44 45

46 47 48 49 50 51 52

332 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

18 19 20 21 22 23 24 25 26 27 28 29

342 3 4 5 6 7 8 9 10 11 12

4 On he shall not be able See verse 1s notes regarding this restriction placed on thehusband] [On her husband In this whole narrative יהוה calls nobody but the firsthusband her husband] [On she has caused herself to become defiled This passive

reflexive verb states that she has caused herself to be defiled She has caused herself tobe defiled by the actions she took in verse 2 which were provoked by her husbandsactions in verse 1 This clearly shows that the second relationship was a defiling sexualrelationship -a form of sexual immorality and not a pure marriage in s eyes- for herיהוהhusband still lived (Rom 73) The divorced woman who understands this thus hasopportunity to not be defiled by entering a second relationship 5 On it [is] anabomination יהוה shows His disapproval of this entire situation so that His people mightlikewise sense the abomination of the defiling sexual relationship between a mans womanand another man It is not the taking back of the defiled wife that is abomination butrather to do so would be to receive what has been defiled by a defilement which should beseen as a defilement the relationship with a man other than her husband Likewise יהוה

has considered His people defiled which have broken faith with Him and whored afteridols (Jer 3 1) And yet as defiled as they have become from their other lovers He calls